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WORKS  BY  THE  SAME  AUTHOR. 


\ 

CLASS  BOOK  FOR  JEWISH  YOUTH  OF  BOTH  SEXES. 

DISCOURSES  ON  THE  PRINCIPLES  OF  THE  RELIGIOUS  BE- 
LIEF OF  ISRAEL,  AS  PRODUCTIVE  OF  HUMAN  HAPPI- 
NESS AND  MORAL  IMPROVEMENT. 

THE  FORM  OF  THANKSGIVING  FOR  JEWISH  LADIES  ON 
REPAIRING  TO  THE  SYNAGOGUE  AFTER  THEIR  AC- 
COUCHMENT. 

ANTIQUITY  OF  FREEMASONRY  IN  GENERAL. 

A  SYNOPSIS  OF  JEWISH  HISTORY. 


//^^ 


>^ 


DISCOURSES       B/i  & 
A  a:  9  ^ 

ON     T  HE  / 

BOOK  OF  GENESIS. 

By    Rev.    H.    A.  HENRY, 

RABBI  PBEACHEB  OF  GONGKEGATION  SHEBITH  ISRAEL,  SAN  FR^VKCISCO. 


"  These  studies  Improve  youth,  and  are  the  embellishment  and  joy  of  age ; 
they  add  grace  and  dignity  to  prosperity,  and  afford  the  surest  refuge  and  con- 
solation in  adversity;  they  delight  us  at  home,  and  are  no  hindrance  to  enjoy- 
ment abroad ;  they  go  to  bed  with  us,  travel  with  us,  and  are  our  companions 
in  the  country."— Cicero. 


SAN   FRANCISCO: 
H.    H.    BANCROFT    AND    COMPANY. 

5624—1864. 


p  <  i  ^ 


N 


Entered  according  to  Act  of  Congress  in  the  year  of  the  World  6624—1861 

By  Rbv.    H.   a.     henry, 

In  the  Clerk's  office  of  the  District  Court  of  the  United  States  for  the 

Northern  District  of  California. 


TOWNB  AND  BACON,  PRIKTERS. 


m  i5-r 


URL^ 
SRLF. 


H3U 


DEDICATION. 


TO     THE 


CONGREGATION  SHERITH  ISRAEL, 

BTOCKTOK    8TBKET,    SAK    FBANCISCO,    CALIFOBNIA: 

This  Volume  of  Discourses  on  the  Book  of  Genesis  is  inscribed 

and  dedicated,  with  the  warmest  feelings  of  duty, 

aflFection,  and  esteem,  by  their  obliged 

and  faithful  Minister, 

THE    AUTHOR. 


PREFACE. 


In  sending  forth  this  little  volume,  the  author  would  offer  a 
few  remarks  as  to  its  design  and  contents.  The  necessity  of  a 
book  like  the  present  for  the  young  is  sufficiently  obvious,  if  we 
consider  the  great  indifference  now  shown  to  scriptural  study, 
and  the  objections  urged  (not  without  reason)  to  the  indescrimi- 
nate  use  of  the  Bible,  by  young  persons,  as  being  in  many  places 
unsuited  to  their  capacity. 

The  author  hopes  that  this  work  will  not  be  liable  to  such 
objections,  but  will,  by  smoothing  the  way,  rather  allure  the 
young  to  a  more  intimate  acquaintance  with  the  Sacred  Volume. 

It  consists  of  Twelve  Discourses  on  the  Book  of  Genesis 
(from  the  Creation  to  the  death  of  Joseph),  with  an  Appendix, 
treating  of  the  prophetical  blessings  of  Jacob  to  his  Children,  in 
which  is  explained  one  of  the  fundamental  principles  of  Jewish 
faith. 

The  arrangement  of  the  work  into  Twelve  Discourses  is  based 
upon  the  plan  of  the  Hebrew  Bible,  in  which  the  Book  of  Gren- 
esis  is  divided  into  Twelve  Weekly  Sections. 

To  obviate  the  inconvenience  of  searching  for  quotations,  they 
are  generally  given  in  full. 

A  few  words  as  to  tlie  Appendix.  In  the  liistorical  portion  of 
the  Book,  the  Authorized  English  Version  has  been  adopted,  its 
diction  being  clear  and  simple,  but  this  could  not  be  done  when 


6  PREFACE. 

dealing  with  the  poetical  and  metaphorical  expressions  of  the 
Prophetic  Style,  as  that  Version  does  not  convey  the  ideas  of 
the  Original. 

For  the  right  comprehension  of  the  Prophetical  Blessings  of 
Jacob,  a  new  rendering  was  therefore  indispensable.  Should  the 
author  thereby  succeed  in  rectifying  any  popular  errors  springing 
from  that  Version,  he  shall  consider  that  he  has  not  labored  in 
Tain ;  but  if  otherwise,  he  shall  feel  happy  to  be  convinced  that 
none  exist. 

The  author  intends  to  continue  the  Discourses  to  the  end  of 
the  Pentateuch  ;  but  his  doing  so  will  of  course  depend  on  the 
encouragement  this,  the  first  volume,  will  receive. 

San  Francisco,  January,  5624 — 1864. 


CONTENTS. 


DISCOURSE  I. 

PAGS. 

From  the  First  Chapter  of  Genesis  to  the  end  of  the  Eighth  Verse 
in  the  Sixth  Chapter 9 

DISCOURSE  11. 
From  the  Ninth  Verse  of  the  Sixth  Chapter  to  the  end  of  the 
Eleventh  Chapter 1 21 

DISCOURSE  III. 
From  the  First  Verse  of  the  Twelfth  Chapter  to  the  end  of  the 
Seventeenth  Chapter 37 

DISCOURSE  IV. 

Prom  the  First  Verse  of  the  Eighteenth  Chapter  to  the  end  of 
the  Twenty-Second  Chapter 51 

DISCOURSE  V. 
From  the  First  Verse  of  the  Twenty -Third  Chapter  to  the  end 
of  the  Eighteenth  Verse  of  the  Twenty -Fifth  Chapter 64 

DISCOURSE  VI. 

From  the  Nineteenth  Verse  of  the  Twenty-Fifth  Chapter  to  the 
end  of  the  Ninth  Verse  of  the  Twenty -Eighth  Chapter 78 

DISCOURSE  VII. 

From  the  Tenth  Verse  of  the  Twenty-Eighth  Chapter  to  the  end 
of  the  Second  Verse  of  the  Thirty-Second  Chapter 93 


8  CONTENTS. 

DISCOURSE  VIII. 

PA0B. 

From  the  Third  Verse  of  the  Tliirty-Second  Chapter  to  the  end 

of  the  Thirty-Sixth  Chapter 108 

DISCOURSE  IX. 
Fiom  the  First  Verse  of  the  Thirty -Seventh  Chapter  to  the  end 
of  the  Fortieth  Chapter 121 

DISCOURSE  X. 

From  the  First  Verse  of  the  Forty-First  Chapter  to  the  end  of 
the  Seventeenth  Verse  of  the  Forty -Fourth  Chapter 136 

DISCOURSE  XI. 
From  the  Eighteenth  Verse  of  the  Forty-Fourth  Chapter  to  the 
end  of  the  Twenty-Seventh  Verse  of  the  Forty-Seventh 
Chapter 151 

DISCOURSE  XII. 
From  the  Twenty-Eighth  Verse  of  the  Forty-Seventh  Chapter 
to  the  end  of  the  Fiftieth  and  last  Chapter  of  the  Book  of 
Genesis 163 

APPENDIX. 

Prom  the  First  Verse  of  the  Forty-Ninth  Chapter  till  the  end  of 
the  Twenty-Eighth  Verse  of  the  same 176 


DISCOURSE  I. 


Fbom  the  First  Chapter  op  Geitesis  to  the  end  ot  the  Eighth 
Verse  in  the  Sixth  Chapter. 

My  dear  young  Friends : — 

In  setting  out  to  explain  the  text  of  our  Holy 
Law,  it  may  be  expedient  to  inform  you  that  the 
sacred  Volume  is  called  the  "  Five  Books  of  Moses," 
or  the  Pentateuch,"  and  that  the  subjects  of  which 
it  treats  are  of  different  kinds ;  some  being  historical, 
describing  the  Creation  of  the  World — the  first  ages 
of  Man — the  Deluge  and  the  subsequent  events,  that 
occurred  to  one  branch  of  mankind,  viz.,  the  poster- 
ity of  Abraham ;  others,  legislative  and  ethical,  con- 
taining various  laws,  statutes,  and  mofal  rules  for 
the  guidance  of  Man  in  general,  as  well  as  several 
prophecies,  and  sacred  songs,  and  anthems. 

The  entire  volume  was  written  by  Moses,  the 
Divine  Le^slator,  through  the  inspiration  of  God. 
This  is  explicitly  stated  in  the  fifth  volume  as  fol- 
lows :  "And  it  came  to  pass,  when  Moses  had  made 
an  end  of  writing  the  words  of  this  law  in  a  book 
until  they  were  finished."     Deuteronomy  31 :  24. 


10         DISCOURSES   ON  THE  BOOK   OF   GENESIS. 

How  thankful  ought  we  to  be  for  this  precious 
^ft  of  Almighty  God,  and  how  gratefully  should  our 
hearts  acknowledge  the  gracious  kindness  of  the 
Lord  for  the  emanation  of  this  glorious  light  to  our 
forefathers,  through  whom  it  has  descended  to  us  for 
our  guidance  through  life !  "  For  the  Command- 
ment is  a  lamp  and  the  Law  is  light."  Proverbs 
6 :  23.  "  She  is  a  tree  of  hfe  to  them  that  lay  hold 
upon  her."     Proverbs  3  :  18. 

This  volume,  called  in  Hebrew  the  "Torah," 
commences  with  an  account  of  the  Creation  of  the 
World.  And  nothing  can  afford  a  stronger  proof  of 
its  divine  origin  than  the  plain  yet  noble  description 
of  the  Universe,  called  forth  from  nothing  by  the 
mere  word  of  the  Almighty,  so  beautifully  expressed 
by  the  sweet  Psalmist  of  Israel.  "  By  the  word  of 
the  Lord  were  the  Heavens  made ;  and  all  the  host 
of  them  by  the  breath  of  his  mouth."    Psalms  33  :  6. 

This  is  a  circumstance  we  must  ever  look  up  to 
with  awe  and  veneration,  and  which  cannot  fail  to 
impress  us  with  a  due  respect  for  the  ordinances  of 
the  sacred  Writings. 

The  Book  of  Genesis  opens  with  these  words :  "  In 
the  beginning  God  created  the  Heavens  and  the 
Earth,"  or,  in  other  terms,  God  first  created  the 
Universe,  or  caused  the  materials  to  come  forth  for 
the  formation  of  the  Heavens,  and  all  their  Hosts, 
and  for  the  earth  and  all  its  productions.  "And  the 
Earth  was  without  form  and  void."  The  elements 
were  all  called  into  existence,  but  as  yet  no  arrange- 


DISCOURSE  I.  11 

ment  of  parts  had  taken  place,  for  until  now  "  Dark- 
ness was  upon  the  face  of  the  deep,  and  the  Spirit 
of  God  moved  upon  the  face  of  the  waters."  In 
this  state  of  mdiscribable  chaos,  "  God  said,  let  there 
be  hght ;  and  there  was  Light." 

What  a  change  !  What  an  illustrious  moment 
must  that  have  been,  when  from  non-existence  this 
mighty  globe  on  which  we  dwell,  and  the  surround- 
ing Heavens  were  called  into  active  existence  !  The 
Word  of  God  made  hght  burst  forth  with  splendor 
and  dispelled  all  darkness.  This  astonishmg  change 
was  immediately  distinguished  by  the  Ahnighty,  who 
gave  to  hght  the  title  of  "  day^'  while  darkness  was 
called  ''nighV  "And  God  called  the  light  day, 
and  the  darkness  he  called  night."  Gen.  1 :  5. 
These  distinct  states,  considered  as  one  portion  of 
time,  were  denominated  "  one  day,''  or  ihe  first  day. 

On  the  Second  day,  the  sky — or  that  part  of  the 
air  immediately  above  us,  called  the  atmosphere — 
was  created ;  this  hes  under  the  circle  of  the  Sun, 
Moon,  and  Planets,  and  is  the  seat  of  the  waters 
within  which  the  clouds  containing  rain  are  formed. 

On  the  Third  day,  the  waters  on  the  earth  under 
the  firmament  or  atmosphere  were  commanded  to 
gather  themselves  together,  so  as  to  become  Seas 
and  Rivers.  Dry  land  thus  began  to  appear,  and 
immediately,  at  the  command  of  God,  all  kmds  of 
grass,  herbs,  and  trees  commenced  to  grow  in  full 
perfection. 

On  the  FouHh  day,  the  Ahnighty  arranged  the 


12         DISCOUESES   ON  THE  BOOK   OF   GENESIS. 

Sun,  Moon,  and  Planets  in  their  proper  order ;  the 
Sun  to  emit  its  brilliant  light  by  day,  and  the  Moon 
and  Stars  to  shed  their  rays  by  night ;  and  so  won- 
derfully and  unchangeably  are  their  motions  regu- 
lated, that  they  serve  to  mark  the  times  and  seasons 
for  ever. 

On  the  Fifth  day.  Fish,  Worms,  and  other  ani- 
mals were  created  to  live  in  the  water,  and  Birds 
were  formed  to  fly  in  the  air. 

On  the  Sixth  day,  Animals,  Wild  Beasts,  Reptiles, 
and  all  kinds  of  Insects  were  created  to  inhabit  the 
earth.  The  Universe  being  now  constructed,  the 
heavenly  Bodies  regularly  proceeding  in  their  ap- 
pointed Course,  the  Earth  yielding  its  productions, 
the  animals  inhabiting  the  Air,  the  Water,  or  the 
Earth — Nature's  Laws  established  and  in  full  action 
— the  Lord  declared  his  intention  to  create  Man,  a 
being  entirely  different  from  those  already  in  exist- 
ence. It  is  remarkable,  that  in  the  relation  made, 
the  terms  employed  are  all  expressive  of  the  source 
whence  the  several  creatures  were  ordered  to  be 
derived  ;  for  example,  the  fish  and  other  aquatic 
animals,  were  commanded  to  be  brought  forth  by  the 
Waters — "And  God  said,  let  the  Waters  bring  forth 
abundantly  the  moving  creature  that  hath  hfe."  All 
Land  animals,  beasts,  etc.,  by  the  Earth — "  Let  the 
Earth  bring  forth  the  living  Creature  after  its  kind." 
But  Man,  who  was  to  be  the  Lord  of  all  this  Creation 
and  to  be  composed  in  a  way  different  from  all  other 
creatures,  is,  accordingly,  announced  in  a  manner 


DISCOURSE  I.  13 

different  from  all  the  rest,  and  with  a  preparation 
which  marks  him  as  the  master-piece  of  the  Creation. 
The  Almighty  declares  that  the  creature  now  about 
to  be  created  shall  be  a  compound  superior  to  all 
those  heretofore  brought  forth  at  his  command  from 
the  earth  or  from  the  waters.  From  materials  fur- 
nished by  the  Earth,  he  is  to  be  formed  by  God's 
own  hand  with  a  portion  of  the  Divine  Spirit  super- 
added ;  thus  giving  two  sources,  as  it  were,  for  man's 
formation,  \t2.  :  for  his  body,  the  Earth ;  for  his 
soul,  the  Spuit  of  God — "And  God  said,  'Let  us 
make  man  in  our  image  after  our  likeness' " — a 
creature  materially  superior  to  all  the  brute  creation, 
a  being  endowed  witS  a  spiritual  and  reasonable  soul, 
and  with  a  capacity  of  attaining  the  God-like  facul- 
ties of  understanding  and  reason,  as  expressed  in 
the  words,  "And  God  created  Man  in  his  own  im- 
age." The  expression  "  in  his  own  image  "  is  not 
to  be  hterally  understood  as  the  image  of  God,  for 
we  know  fuU  well,  that  the  Omnipotent  is  a  spiritual 
Being,  not  of  any  precise  form,  figure,  or  image. 
The  term  is  only  metaphorically  employed  to  distin- 
guish Mail's  upright  form,  as  well  as  being  indica- 
tive of  his  spiritual  and  rational  mind. 

"  Male  and  female  created  he  them.  And  God 
blessed  them."  This  blessing  is  here  given  to  man- 
kind in  general  at  his  creation,  for  although  the 
special  formation  of  the  human  female  is  not  related 
until  afterwards,  still  the  species  was  at  that  time 
formed,  and  the  destination  of  the  two  sexes  through- 
out all  future  time,  determined  at  that  period. 


14         DISCOURSES   ON  THE   BOOK   OF  GENESIS. 

Such  is  the  condensed  and  true  account  of  the 
Creation  of  the  World — an  account  which  must  cause 
us  to  admire  the  wisdom  and  power  of  the  Creator ; 
and  produce  in  man  an  entire  submission  and  pious 
veneration.  How  beautifullj  and  justly  does  King 
David  exclaim : 

"  The  Heavens  declare  the  Glory  of  God ;  and  the 
firmament  sheweth  his  handywork. 

Day  unto  day  uttereth  speech,  and  night  imto  night 
sheweth  knowledge. 

There  is  no  speech  nor  language,  where  their  voice 
is  not  heard."     Psalm  19 :  1-3. 

The  next  passage  we  shall  notice  is,  that  which 
teaches  us,  that  the  Seventh  ^y  was  already  thus 
early  consecrated  as  the  Sabbath,  a  rest  day  for  man, 
to  be  devoted  to  religious  Worship. 

"  Thus  the  Heavens  and  the  Earth  were  finished, 
and  all  the  host  of  them.  And  on  the  Seventh  day 
God  ended  his  Work  which  he  had  made ;  and  he 
rested  on  the  Seventh  day  from  all  his  work  which  he 
had  made.  And  God  blessed  the  Seventh  day,  and 
sanctified  it ;  because  in  it  he  had  rested  from  all  his 
Work  which  God  Created  and  made."  Genesis  2 : 
1-3. 

Let  us  well  consider  this  Circumstance  and  place 
it  in  its  proper  light ;  the  Work  of  God  is  not  like  the 
Work  of  man ;  no  actual  rest  was  required  by  the 
Almighty,  who  had  merely  uttered  the  Word,  and 
produced  the  Universe,  with  all  its  wonderful  ma- 
chinery. 


DISCOUESE  I.  15 

The  Almighty  cannot  necessarily  be  limited  to  the 
employment  of  six  days  to  effect  what  one  word  might 
do  in  an  instant.  No — this  arrangement  was  not  the 
effect  of  necessity  ;  it  was  designed  for  important 
purposes,  and  has  many  typical  meanings. 

The  Creator  of  the  Universe  has  from  the  begin- 
ning of  time  established  the  Laws  of  nature,  which 
are  indispensably  ordained  to  proceed  in  their  regular 
course.  Thus,  we  observe  that  after  having  settled 
the  elements,  God  directed  every  thmg  to  act  accord- 
in  o^  to  the  course  allotted  to  it.  The  Sun  and  heav- 
enly  bodies  were  designed  to  regulate  time  ;  T;he 
Earth  to  bring  forth  grass,  herbs,  and  trees  ;  and  the 
Waters  to  breed  fish  and  other  animals  to  live  therein. 
Thus,  in  the  very  outset  of  the  Creation  we  observe 
the  establishment  of  order  and  regularity.  God  sets 
the  example  of  resting  on  the  Seventh  day,  preparer 
tory  to  the  institution  of  the  Sacred  observance  of  the 
"  Sabbath  "  —  an  observance  afterwards  fixed  upon, 
as  a  Sign  for  the  Children  of  Israel,  to  evince  their 
behef  and  Conviction  that  the  Creation  of  the  World 
is  the  Work  of  the  Almighty,  incorporeal  and  Om- 
niscent  God.  This  ordinance  we  find  specially  noticed 
in  Exodus :  "And  the  Children  of  Israel  shall  keep 
the  Sabbath,  to  observe  the  Sabbath  throughout  their 
Generations  for  a  perpetual  Covenant.  It  is  a  Sign 
between  me  and  the  Children  of  Israel  forever ;  for 
in  Six  days  the  Lord  made  Heaven  and  Eai-th,  and 
on  the  Seventh  day  he  rested,  and  was  refreshed." 
Exodus  31 :  16, 17. 


16         DISCOURSES   ON   THE   BOOK    OF   GENESIS. 

Let  US,  therefore,  always  bear  in  mind  that  the 
Sacred  observance  of  the  "  jSabbath^'  is  a  Sign  and 
a  proof  of  our  faith  and  Conviction  that  Almighty 
God,  Supreme  in  power,  in  Wisdom,  and  in  Great- 
ness, is  the  beneficent  Creator  of  the  Universe,  and 
all  which  it  containeth. 

The  History  now  proceeds  to  describe  the  delight- 
ful retreat  formed  for  the  residence  of  this  newly 
created  man,  who  was  called  Adam,  in  the  Hebrew, 
because  "he  was  formed  from  the  dust  of  the  ground." 
Placed  in  this  happy  spot,  he  observed  the  great  va- 
riedly of  Beasts  and  living  creatures  around  him,  and 
gave  them  all  names  after  their  kinds ;  at  the  same 
time,  he  became  sensible  that  among  all  these,  there 
could  not  be  found  a  companion  fitted  for  himself — 
even  the  gracious  Creator  made  the  remark,  "  It  is 
not  good  that  the  man  should  be  alone,  I  wiU  make 
him  an  help  meet  for  him."     Gen.  2  :  18. 

The  Almighty  then  caused  a  deep  sleep  to  over- 
come Adam,  and  formed  a  Woman  from  one  of  the 
ribs  taken  from  his  side  ;  so  that  when  he  awoke,  he 
perceived  this  newly  born  Creature.  He  then  felt  a 
dehght  and  gratitude  greater  than  he  could  express ; 
he  felt  himself  immediately  attached  by  a  powerful 
love  and  affection  towards  her.  "And  Adam  said, 
This  is  now  bone  of  my  bones,  and  flesh  of  my 
flesh ;  she  shall  be  called  Woman,  because  she  was 
taken  out  of  man."     Gen.  2  :  23. 

This  happy  pair  ivere  now  placed  in  the  "  Crarden 
of  JEden,''^  wherein  every  necessary,  as  well  as  luxu- 


DISCOURSE  I.  17 

ry,  of  life,  grew  of  its  own  accord,  and  where  perfect 
happiness  awaited  them.  They  were,  at  the  same 
time,  put  on  their  guard,  and  made  to  understand 
that  they  must  submit  to  certain  Laws  and  regular 
tions.  They  were  forbidden  to  eat  of  a  particular 
Tree  which  stood  in  the  midst  of  the  Garden,  called 
"  The  Tree  of  KnowUdge,^^  although  they  were  al- 
lowed to  eat  of  the  fruit  of  every  other  tree  that 
grew  in  that  beautiful  and  delightful  spot. 

It  might  be  imagined  that  nothing  could  have  been 
more  easy  than  the  observance  of  this  simple  rule ; 
and  the  presence  of  God,  we  should  suppose,  would 
have  been  sufficient  to  prevent  a  breach  of  this  Com- 
mand. But,  alas !  it  proved  otherwise.  The  Ser- 
pent, a  sly  and  Cunning  Animal,  made  the  Woman 
beheve  that  she  was  mistaken,  and  had  misunderstood 
the  matter,  and  that  if  she  even  did  eat  of  the  tree, 
she  would,  nevertheless,  not  immediately  die,  as  had 
been  declared  by  the  Almighty ;  that  the  fruit  was 
delightful  to  the  taste,  and  that  it  had  the  faculty  of 
imparting  Wisdom  to  the  person  who  should  eat  of  it. 
By  such  arguments,  she  was  not  only  persuaded  to 
eat  of  the  forbidden  fruit  herself,  but  even  enticed 
Adam  to  do  likewise.  No  sooner  had  this  fatal  act 
of  disobedience  taken  place,  than  the  ill-effects  of 
such  Conduct  became  evident,  and  the  first  Conse- 
quence of  this  sinfully-acquired  Knowledge,  was,  to 
feel  shame. 

"And  the  eyes  of  them  both  were  opened,  and 
they  knew  that  they  were  naked ;  and  they  sewed 


18         DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

fig  leaves  together,  and  made  themselves  aprons." 
Gen.  3 :  7. 

Hitherto,  they  had  been  innocent  Creatures,  with- 
out any  idea  of  evil,  walking  about  without  care  or 
trouble ;  but  now,  their  position  became  different — 
they  had  transgressed — they  became  susceptible  of 
their  disgi-ace,  and  were  desirous  of  hiding  them- 
selves ;  they  endeavored  to  cover  their  nakedness 
with  fig  leaves, — but  they  could  not  cover  the  naked- 
ness of  their  souls ; — they  could  not  quiet  their  con- 
science, and  punishment  soon  overtook  them.  The 
Righteous-judging  God  called  them  to  account,  taxed 
them  with  their  Guilt,  and  immediately  pronounced 
their  sentence.  In  the  first  place,  God  punished  the 
Serpent,  who  had  tempted  them,  saying,  "  Because 
thou  hast  done  this,  thou  art  cursed  above  all  cat- 
tle, and  every  beast  of  the  field ;  upon  thy  belly 
thou  shalt  go,  and  dust  shalt  thou  eat  aU  the  days  of 
thy  life.  And  I  wUl  put  enmity  between  thee  and 
the  Woman,  and  between  thy  Seed  and  her  Seed ; 
it  shall  bruise  thy  head,  and  thou  shalt  bruise  his 
heel." 

The  Sentence  of  the  Woman  was  as  follows :  "I 
will  greatly  multiply  thy  Sorrow  and  thy  Concep- 
tion ;  in  Sorrow  thou  shalt  bring  forth  children ;  and 
thy  desire  shall  be  to  thy  Husband,  and  he  shall 
rule  over  thee."  And,  lastly,  Adam's  punishment 
was  proclaimed,  in  these  words :  "  Because  thou  hast 
hearkened  unto  the  Voice  of  thy  Wife,  and  hast 
eaten  of  the   tree,   of  which  I   commanded  thee, 


DISCOURSE   I.  19 

saying,  Thou  shalt  not  eat  of  it :  Cursed  is  the 
Ground  for  thy  sake  ;  in  sorrow  shalt  thou  eat  of  it 
all  the  days  of  thy  hfe." 

Adam  and  Eve  were  then  banished  from  Paradise, 
and  sent  abroad  into  a  world  of  sorrow  and  trouble. 
It  would  be  proper  here  to  claim  due  attention  to  the 
terrible  Consequences  which  have  resulted  from  their 
disobedience. 

The  great  and  good  God  originally  created  Man 
as  the  most  perfect  of  his  Creatures,  and  placed  him 
in  Paradise  as  an  innocent  and  Godlike  Being,  nearly 
approaching  the  perfection  of  Angels.  For  wise  pur- 
poses, God  gave  to  man  a  free  will,  that  he  might  act 
as  he  thought  proper,  and  in  order  to  try  his  obedi- 
ence, forbade  his  eating  of  one  particular  tree.  In- 
considerate Man,  however,  disobeyed,  and  did  eat  of 
this  forbidden  fruit ;  in  consequence  of  which,  he 
immediately  lost  the  enjoyment  of  that  happy  and 
innocent  state,  and  was  justly  punished  by  being  cast 
into  this  troublesome  world  to  combat  his  passions  and 
evil  propensities. 

For  his  guidance  and  instruction,  however,  the 
All-merciful  Creator  has  most  graciously  revealed  to 
man  the  "  Law,"  to  shew  him  the  paths  of  righteous- 
ness wherein  he  should  walk. 

"  It  is  thy  life,  and  the  length  of  thy  days." 

This  portion  of  the  Sacred  Volume  is  replete  with 
divine  truths,  which  require  and  have  excited,  the 
deep  Consideration  of  Mankind  in  all  ages. 

Many  of  the  Wise  Men  of  old  have  reasoned  upon 


20         DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

and  explained  the  subject.  I,  therefore,  only  attempt 
to  make  the  relation  somewhat  clear  to  your  young 
minds,  that  you  may  acquire  the  outline  of  the  his- 
tory recorded  by  Moses,  the  faithfiil  servant  of  the 
Lord. 

Grant,  0  Lord,  that  our  hearts  may  not  be  misled 
by  our  passions  or  false  teachings.  May  we  ever  be 
inclined  to  act  according  to  thy  will,  and  coerce  our 
desires  to  be  subservient  to  thee ;  to  observe  thy 
statutes,  and  serve  thee  with  a  perfect  heart,  for,  from 
thee  alone,  emanate  all  the  blessings  of  Hfe.     Amen. 


DISCOURSE  II. 


Fboh  the  Nikth  Vkbse  op  the  Sixth  Chapter  to  the  End  op 
THE  Eleventh  Chaptee. 

My  dear  young  Friends : — 

When  explaining  the  subject  of  the  former  dis- 
course, I  had  but  time  to  call  your  attention  to  the 
Wonders  of  the  Creation,  to  raise  your  admiration, 
and  excite  your  veneration  for  the  Almighty  Creator 
of  all  things.  I  shall  now  therefore  proceed  briefly 
to  comment  upon  the  historical  part  therein  contained, 
and  connect  it  with  the  theme  of  the  present  discourse. 
The  Bible,  in  giving  the  outline  of  the  history  of  the 
early  ages  of  mankind,  and  marking  out  their  pro- 
gress, confines  itself  principally  to  that  branch  only, 
which  leads  us  to  our  immediate  ancestors,  Abraham, 
Isaac,  and  Jacob,  preparatory  to  which,  it  gives  an 
account  of  the  most  astonishing  and  terrible  punish- 
ment ever  inflicted  on  the  human  race. 

You  have  already  been  informed  that  Adam  and 
Eve  were  pimished  for  their  disobedience,  and  driven 
from  the  deUghtftd  "  Garden  of  Paradise,"  to  sojourn 
in  this  world  of  trouble  and  turmoil,  and  to  obtain 


22         DISCOURSES    ON   THE   BOOK   OF   GENESIS. 

their  subsistence  by  dint  of  hard  labor.  They  soon 
experienced  the  hardship  of  their  state ;  the  knowl- 
edge of  good  and  evil  which  they  had  acquired  by 
eating  the  forbidden  fruit  soon  proved  a  source  of 
misfortune  to  themselves  as  well  as  to  the  whole  hu- 
man family.  Here,  we  see  that  evil  passions  too 
often  gain  the  ascendency  over  the  wholesome  dic- 
tates of  reason,  and  thus  man  falls  a  prey  to  all  their 
evil  consequences. 

Adam  begat  two  sons,  Caia  and  Abel,  the  first  of 
whom,  in  a  fit  of  jealousy  and  envy,  killed  his  brother. 
The  history  nms  thus :  "And  in  process  of  time  it 
came  to  pass,  that  Cain  brought  of  the  fruit  of  the 
ground  an  offering  unto  the  Lord.  And  Abel,  he 
also  brought  of  the  firstlings  of  his  flock,  and  of  the 
fat  thereof.  And  the  Lord  had  respect  unto  Abel 
and  to  his  offering.  But  unto  Cain  and  to  his  offer- 
ing he  had  not  respect."  Genesis  4  :  3-5.  This 
caused  Cain  to  be  jealous  of  his  brother  Abel,  and 
when  they  were  walking  together  in  the  field,  Caui 
rose  up  and  slew  his  brother  Abel.  The  story  of 
Cain  and  Abel  must  appear  very  shocking — a  man  to 
murder  his  own  brother  !  It  makes  one  shudder  to 
think  of  it.  You  see  to  what  a  state  of  wickedness 
a  person  may  arrive,  who  indulges  an  envious  tem- 
per. Abel  seems  to  have  been  of  an  amicable  and 
religious  disposition,  for  you  find  he  was  in  favor  with 
God  ;  Cain,  on  the  contrary,  was  of  a  morose,  jealous 
temper,  which  caused  him  to  commit  so  foul  a  deed 
as  to  murder  his  own  brother.     His  wickedness  could 


DISCOURSE   II.  23 

not  be  concealed  from  the  knowledge  of  God,  nor 
could  he  escape  the  punishment  merited  by  such  an 
act.  Cain  was  then  banished  from  the  society  of 
man,  doomed  to  be  a  forlorn  wanderer  and  a  fugitive, 
and  Hable  to  be  'devoured  by  the  beasts  of  the  field 
for  his  brutal  conduct.  Cain  became  tnily  sensible 
of  his  miserable  condition,  and  confessed  to  the  Lord 
the  justness  of  his  punishment,  which  was  even  greater 
than  he  could  bear ;  and  when  God  found  that  he 
became  penitent,  he  put  a  mark  upon  Cain,  so  that 
man  or  beast  finding  him  should  not  slay  him.  Cain 
afterwards  mixed  in  the  world,  as  it  is  stated  in  the 
Bible  that  he  dwelt  in  the  land  of  Nod,  on  the  east 
of  Eden. 

Adam  afterwards  begat  Sheth,  and  more  sons  and 
daughters.  They  and  their  descendants  peopled  the 
world.  They  gradually  became  civilized,  and  one 
Jabal,  a  son  of  Lamech,  is  mentioned  as  the  first  who 
led  a  settled  life — ^fixed  his  tents  and  fed  his  flocks. 
His  brother  Jubal  invented  musical  instruments,  and 
another  brother,  Tubal-Cain,  discovered  the  method 
of  working  in  copper  and  iron. 

Mankind  went  on  thus  multiplying  and  improving 
for  ten  successive  generations.  This  account  brings 
us  down  to  the  period  of  the  Deluge  !  Before  relat- 
ing that  memorable  event,  I  must  call  your  attention 
to  one  good  and  pious  man,  remarkable  for  the  age  in 
which  he  lived,  viz. :  Enoch,  who  "  walked  with  God, 
and  was  no  more,  for  God  took  him ;"  by  which  we 
understand,  that  as  a  reward  for  his  exemplary  piety, 
he  was  received  into  heaven. 


24    DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

This  fact  ought  to  encourage  us  to  the  utmost  dili- 
gence in  the  service  of  our  great  Creator,  who  so 
bountifully  rewards  his  faithful  followers. 

At  the  end  of  the  tenth  generation,  as  the  people 
became  more  settled,  so,  unfortunately,  they  became 
more  wicked. 

"And  God  saw  that  the  wickedness  of  man  was 
great  in  the  earth,  and  that  every  imagination  of 
the  thoughts  of  his  heart  was  only  evil  continually. 

And  it  repented  the  Lord  that  he  had  made  man 
on  the  earth,  and  it  grieved  him  at  his  heart. 

And  the  Lord  said,  I  will  destroy  man  whom  I 
have  created  from  the  face  of  the  earth ;  both  man, 
and  beast,  and  the  creeping  thing,  and  the  fowls  of 
the  air ;  for  it  repenteth  me  that  I  have  made 
them."     Genesis  6  :  5-7. 

A  more  shocking  and  revolting  picture  of  wicked- 
ness cannot  well  be  conceived  !  One  man,  however, 
among  the  mass  of  wicked  people  was  found  to  have 
conducted  himself  differently,  and  that  was  Noah, 
who  "  was  a  just  man  and  perfect  in  his  generations, 
and  who  walked  with  God."  Hence,  "  Noah  found 
grace  in  the  eyes  of  the  Lord."  Him,  therefore, 
did  God,  in  his  mercy,  select  as  worthy  to  be  saved 
from  destruction,  and  to  lay  the  foundation  of  a  new 
race  of  men.  Noah  had  inherited  pious  and  religious 
sentiments  from  his  immediate  ancestors.  His  great- 
gi-andfather  was  Enoch,  of  whom  we  have  already 
spoken  as  being  so  holy  a  man  "  that  Crod  took  him 
to  himulf  f  and  his  grandfather  Methuselah,  who 


DISCOURSE  n.  25 

lived  the  longest  of  any  human  being,  was  also  a  very- 
pious  man.  These  men  no  doubt  had  given  Noah 
instructions  in  the  fear  of  God,  and  were  an  example 
for  him,  whose  conduct,  thus  guided,  became  sufficient 
to  merit  the  favor  which  the  Almighty  extended  to 
him  in  preference  to  all  the  rest  of  mankind. 

To  Noah,  therefore,  did  the  Almighty  think  fit  to 
impart  his  intention  of  pimishing  mankind. 

"And  behold,  I,  even  I,  do  bring  a  flood  of  waters 
upon  the  Earth,  to  destroy  aU  flesh,  wherein  is  the 
breath  of  hfe,  from  under  Heaven ;  and  every  thing 
that  is  in  the  Earth  shall  die."     Genesis  6  :  17. 

Noah  was  then  commanded  to  build  the  Ark,  which 
was  a  kind  of  covered  Barge,  large  enough  to  contain 
himself,  his  Wife,  his  three  Sons  and  their  Wives,  as 
well  as  one  pair,  that  is  to  say,  a  male  and  female  of 
aU  those  Hving  creatures  termed  "  not  Clean,"  not 
domestic  Animals,  and  seven  pairs  of  every  kind  of 
domestic  or  Clean  Animals ;  and  to  collect  sufficient 
food  for  all  while  shut  up  in  the  Ark.  A  labor  like 
this  must  naturally  be  supposed  to  have  occupied  a 
great  length  of  time.  Yet  we  find  that  the  people 
around  him,  however  curious  they  may  have  been 
about  this  extraordinary  work  in  which  Noah  was 
engaged,  were  heedless  of  its  purpose,  and  even  ridi- 
culed it.  They  would  not  take  warning  from  his 
preaching,  nor  did  they  beheve  him  when  he  foretold 
that  their  pimishment  would  be  their  total  destruc- 
tion. The  Ark  completed,  God  thought  fit  to  give 
yet  further  time  to  mankind  to  reflect  and  turn  from 


26    DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

their  wicked  ways.  God  directed  Noah  to  prepare 
himself  in  due  season ;  and  in  order  to  convince  the 
people  that  the  threatened  punishment  would  certainly 
take  place,  he  told  him  to  go  into  this  Vessel  of  Safety 
with  his  family,  and  all  the  animals  before  mentioned ; 
then,  as  a  further  warning,  he  declared,  "  Yet  seven 
days,  and  I  will  cause  it  to  rain  upon  the  Earth 
forty  days  and  forty  nights ;  and  every  Hving  Sub- 
stance that  I  have  made  will  1  destroy  from  off  the 
face  of  the  earth."     Genesis  7  :  4. 

Noah  obeyed  ;  the  seven  days  passed,  and  a  most 
tremendous  rain  showered  down  upon  the  Earth.  The 
whole  World  became  inundated  with  a  flood.  Houses 
were  washed  away ;  trees  uprooted  ;  Man,  Woman, 
child,  beast,  bird,  and  reptile,  all  perished  in  this  ter- 
rible and  overwhelming  mass  of  Water!  Nothing 
escaped  except  those  preserved  in  the  Ark.  Thus, 
did  every  hving  Creature  perish  !  Thus,  was  every 
production  of  the  earth  destroyed  !  The  whole  beauty 
of  Creation  lost,  and  the  World  threatened  with  the 
return  to  its  original  state  of  chaos  !  How  dreadful 
is  such  a  Contemplation !  How  tremendously  does  it 
evince  the  power  of  the  Almighty !  How  overpow- 
ering is  the  awe  which  it  occasions,  and  what  a  terri- 
ble view  of  the  effects  of  disobedience  to  the  Divine 
Will  is  presented  !  What  poor,  helpless  beings  are 
we  without  God's  especial  care  !  How  much  ought 
we  dread  his  anger !  Yet,  with  all  this,  God  is  a 
gracious  God,  for  much  as  mankind,  through  their 
wickedness,  deserved  to  be  swept  away  from  the 


DISCOURSE  n.  27 

Earth  and  utterly  destroyed,  yet,  God  in  Ms  mercy 
preserved  one  family  that  was  virtuous,  together  with 
a  suflBcient  stock  of  Animals  for  food,  to  repeople  the 
world,  that  a  future  generation  should  arise  to  ac- 
knowledge his  justice  and  prove  grateful  for  his  un- 
bounded goodness.  Whoever  reads  the  account  of 
this  awful  event  must  feel  greatly  affected.  What  a 
striking  instance  of  God's  poAver  and  mercy  towards 
those  who  truly  love  and  serve  him !  Eight  persons 
only  in  the  whole  World  were  found  righteous  before 
Him,  and  these  he  preserved  ;  whilst  the  thousands 
of  the  Wicked  were  overwhelmed  by  the  destructive 
flood  of  Waters !  In  vain  did  the  Wicked  fly  to  the 
highest  mountains  to  save  themselves  ;  the  wrath  of 
God  overtook  them ;  but  his  faithftd  Servants  remain- 
ed safe  unSer  his  protection ;  neither  the  large  body 
of  Waters  which  issued  from  the  Centre  of  the  Earth, 
the  torrents  that  pom-ed  from  the  Clouds,  nor  the 
raging  Sea,  with  its  mighty  waves,  were  permitted  to 
hurt  them,  but  they  safely  floated  on  the  Surface  of 
the  Water,  without  one  efibrt  on  their  part  for  their 
own  preservation !  The  rain  continued  to  pour  down 
in  ton*ents  during  forty  days  and  forty  nights,  and 
the  Waters  continued  to  rage  dming  one  hundred  and 
fifty  days,  after  which,  they  began  to  diminish,  and 
the  Ark,  which  had  been  swimming  about  during  this 
time,  at  length  rested  on  the  hills  of  Ararat.  This 
took  place  on  the  seventeenth  day  of  the  seventh 
month  from  the  commencement  of  the  flood.  Nearly 
three  months  more  elapsed  before  the  tops  of  the 


28         DISCOURSES  ON  THE  BOOK   OF   GENESIS. 

mountains  became  visible.  Tbe  first  appearance  of 
which,  was  on  the  tenth  day  of  the  tenth  month. 
Noah  opened  the  Window  of  the  Ark  to  look  about 
him,  but  alas !  he  beheld  no  dry  land,  nothing  save 
an  immense  expanse  of  water.  He  then  waited  forty 
days,  and  sent  forth  a  Raven  (which  he  knew  would 
naturally  seek  some  habitable  spot),  to  discover  if 
such  a  thing  existed,  but  failing  to  find  anything  of 
the  kind,  it  returned  and  pitched  upon  the  top  of  the 
Ark,  where  it  remained  and  flew  about  from  time  to 
time  till  the  Earth  became  dry. 
•  Noah  having  waited  seven  days  longer,  sent  out  a 
Dove  (who  would  naturally  seek  for  trees),  to  make 
some  discovery,  but  it  came  back  to  the  Ark  without 
any  better  success  than  the  raven. 

Seven  days  more  ha\dng  expired,  Noah  sent  the 
Dove  out  again,  when  it  returned  with  an  olive  leaf  in 
its  mouth,  which  was  evidently  a  Sign  that  the  Waters 
were  subsiding.  He  thereupon  waited  another  seven 
days,  and  again  sent  forth  the  same  bird,  which,  how- 
ever, did  not  return.  Noah  felt  now  convinced  that 
the  Watei-s  must  have  receded,  and  that  the  dove 
must  have  found  a  resting-place.  He,  therefore,  on 
the  first  day  of  the  first  month  in  the  following  year, 
uncovered  the  Ark,  and  on  the  twenty-seventh  day  of 
the  second  month  he  quitted  it,  having  found  that  the 
Earth  had  become  dry.  So,  that  the  time  during 
which  Noah  and  his  family  had  been  shut  up  was  not 
less  than  one  year  and  ten  days.  Now,  my  young 
friends,  let  us  pause  and  reflect  on  this  terrible  occur- 
rence, and  consider  what  it  teaches  us. 


DISCOURSE  n.  29 

As  the  history  of  the  Creation  of  so  beautiful  a 
Universe,  from  nothing,  made  us  acquainted  with  the 
Omnipotence  of  God,  so  does  the  history  of  the  flood 
point  out  the  tremendous  effects  of  his  anger.  It 
also  proves  a  system  of  reward  and  punishment ;  for 
we  hereby  perceive,  that  all  mankind  were  destroyed 
on  account  of  their  wickedness,  while  Noah  alone 
was  preserved,  as  a  reward  for  his  virtue  and  piety. 

We  may  also  learn  from  this  history,  that  God 
does  sometimes  vouchsafe  to  give  warning  to  man- 
kind, in  order  to  rouse  their  repentance  and  induce 
them  to  amend  their  ways.  For  this  purpose,  he 
selects  some  virtuous  mortal  as  the  bearer  of  his 
Divine  will  and  intentions. 

On  this  occasion,  Noah  was  the  favored  individual. 
And  had  the  people  attended  to  the  warning  given 
by  Noah,  who,  in  their  presence,  was  occupied  in 
building  the  Ark  and  fitting  it  up  as  a  permanent 
Residence  for  himself  and  family — had  they  listened 
to  his  advice,  and  thought  of  the  punishment  that 
awaited  them — had  they  followed  the  good  example 
before  them — no  doubt  the  judgment  would  have 
been  suspended,  and  the  flood  never  have  taken 
place.  How  requisite,  then,  for  mankind  particularly 
to  notice  every  circumstance  in  life,  which  may 
serve  as  a  warning.  They  should  at  all  times 
endeavor  to  act  so  as  to  avoid  exciting  the  anger  of 
the  Lord,  to  punish  them  for  their  misdeeds.  Let 
us,  moreover,  never  disregard  the  admonitions  of  our 
Teachers,  but  reflect  and  take  example  from  the 


30         DISCOURSES   ON  THE-  BOOK  OF   GENESIS. 

history  of  former  times,  and  not  fail  to  put  our  trust 
in  God.  "  For  He  is  a  merciful  and  gracious  God." 
This  history  serves  also  as  a  great  argument  for,  and 
proof  of,  the  truth  of  all  that  is  related  in  our  Holy 
Bible  ;  for  without  admitting  this  fact,  that  the  world 
and  all  its  inhabitants  were  drowned  in  the  flood, 
and  that  everything  was  thrown  into  disorder  and 
confusion,  we  should  not  be  able  to  account  for  the 
many  wonderful  things  which  are  daily  discovered  in 
all  parts  of  the  world.  We  read  of  large  quantities 
of  sea-shells  (such  as  oysters,  and  other  shell-fish, 
and  of  petrified  fishes)  being  often  found  at  a  great 
depth  under  ground,  in  places  many  himdred  miles 
distant  from  the  sea.  These  could  never  have 
reached  such  situations  had  they  not  been  left  behind 
from  some  inundation  long  past.  Many  rocks  on 
the  shores  of  the  seas  of  different  countries  have  the 
same  nature  and  the  same  appearance  as  those  of 
other  countries  lying  opposite.  For  instance,  the 
chalk  Cliffs  of  Dover,  in  England,  appear  as  if  they 
had  been  part  of  the  Chffs  of  Calais  in  France,  and 
that  the  sea  had  burst  through  and  separated  them, 
which  could  only  have  occurred  by  a  great  convul- 
sion of  nature  ;  and  even  now,  discoveries  are  made 
from  day  to  day  of  this  wonderful  event.  All  these 
facts  go  to  prove  the  truth  of  the  history  of  the 
Deluge ;  and  those  who  have  traveled  round  the 
globe  have  reported  that  there  are  visible  proofs  of  it 
remaining  in  the  earth  at  this  time.  History  also 
shows  us,  that  almost  every  nation  in  the  world  has 


DISCOURSE  n.  31 

some  tradition  concerning  the  flood  as  stated  in  the 
Bible.  All  this  must  increase  our  wonder  and  admi- 
ration at  the  immense  power  of  God,  and  it  should 
therefore  excite  our  devotion  and  veneration.  The 
promulgation  of  our  Holy  Law  which  imparts  to  us 
this  fact,  among  others  so  astonishing  and  so  instruc- 
tive, claims  our  gratitude.  Truly  said  the  Royal 
Songster,  "  The  testimony  of  the  Lord  is  sure,  mak- 
ing wise  the  simple."     Psalms  19 :  7. 

Noah  and  his  family  having  now,  by  command  of 
the  Lord,  quitted  the  Ark,  were  deeply  impressed 
with  awe  and  gratitude  for  their  miraculous  preser- 
vation, and  with  a  corresponding  feeling,  Noah  im- 
mediately raised  an  altar,  and  offered  up  burnt  sacri- 
fices as  thanksgivings  to  the  Almighty  for  his  gracious 
providence  to  them. 

But  dreary  and  waste  was  the  appearance  of  the 
Earth,  as  it  arose  from  the  retiring  waters ;  a  uni- 
form, dark,  muddy  mass,  stripped  of  all  its  pristine 
beauty.  No  enhvening  green  sward — no  various- 
colored  flowers  now  decked  its  surface — no  beautifiilly 
bright  insect  or  elegantly  colored  fly,  reflecting  the 
bright  rays  of  the  Sun,  now  skimmed  along  to  give 
variety  to  its  dull  and  gloomy  aspect.  The  sight 
was  appalling,  a^^d  the  consideration  of  the  cause 
thereof  was  even  still  worse.  The  kind  and  benefi- 
cent nature  of  the  Divine  Creator  deplored  the  mis- 
erable scene.  How  emphatic  is  the  sentiment  of 
regret  expressed  at  the  horrible  effects  of  this  punish- 
ment inflicted  on  that  imperfect  creature,  Man,  who 


32         DISCOURSES   ON   THE   BOOK   OP   GENESIS. 

yet  possessed  faculties  enabling  him  to  deserve  a 
better  fate ! 

"And  the  Lord  said  in  his  heart,  I  will  not  agaia 
curse  the  ground  any  more  for  man's  sake;  for  the 
imagination  of  man's  heart  is  evil  from  his  youth ; 
neither  will  I  again  smite  any  more  every  thing 
living,  as  I  have  done."     Genesis  8  :  21. 

The  Lord  then  in  his  mercy  condescended  to  com- 
fort the  human  race,  and  declared  to  them  "  While 
the  Earth  remaineth,  seed-time  and  harvest,  and 
cold  and  heat,  and  summer  and  winter,  and  day 
and  night  shall  not  cease."    Genesis  8:  22. 

And  as  an  assurance  of  this,  God  commanded  a 
beautiful  rainbow  to  shine  forth  with  all  its  admirable 
colors,  which  he  declares  shall  be  considered  as  "  a 
token  of  the  Covenant,  that  the  waters  shall  no  more 
become  a  flood  to  destroy  all  flesh,"  but  as  on  another 
occasion  God  expressed  it,  Man  shall  be  judged  ac- 
cording to  his  deeds.  "  I  will  be  gracious  to  whom 
I  will  be  gracious,  and  will  show  mercy  on  whom  I 
will  show  mercy."     Exodus  33  :  19. 

Yet,  however  grateful,  Noah  might  have  felt  for 
having  been  exempt  from  this  general  destruction, 
he  still  saw  that  his  situation  and  that  of  his  family 
was  far  from  being  comfortable,  or  even  safe.  Alone 
in  the  world,  bereft  of  all  friends,  relations,  and  com- 
panions, all  pleasure  was  gone.  They  were  even 
exposed  to  be  themselves  the  prey  of  the  very  ani- 
mals and  beasts  they  had  fed  and  nourished.  They 
feared  also  that  they  would  die  from  hunger,  since 


DISCOURSE  II.  33 

all  vegetable  matter,  and  fruit  of  every  description 
which  up  to  that  time  had  been  their  only  subsist- 
ence, were  all  destroyed,  and  in  the  course  of  nature 
some  time  must  necessarily  elapse  before  any  more 
could  possibly  grow  again.  They  did  not  know,  and 
could  not  tell,  but  that  in  the  scarcity  of  food  quar- 
rels might  arise  among  them,  and  they  might  destroy 
each  other  to  satisfy  their  hunger.  All  these  consid- 
erations must  have  made  them  truly  miserable,  even 
to  the  extent  that  they  might  possibly  have  to  lament 
having  been  preserved,  to  suffer  such  troubles.  But 
the  Lord  of  all  Creation  who  knows  the  thoughts  of 
man,  at  once  gave  them  Comfort  in  this  trying  hour 
by  a  Blessing,  declaring  to  them :  "  Be  ye  jfruitful 
and  multiply,"  whereby  their  lonely  and  forlorn  state 
would  be  relieved  ;  and  further  declared  that  all 
beasts  and  birds  should  have  a  natural  fear  and 
dread  of  man.  Such  enunciations  were  well  calcu- 
lated to  remove  all  apprehensions  of  fear  from  their 
minds.  In  order  to  provide  them  with  plenty  of  pro- 
visions, God  now  for  the  first  time  ordained  animal 
food  to  be  the  sustenance  of  man.  Yet,  by  giving 
this  license  to  man,  to  kill  animals  for  food,  the  "wise 
Creator  was  aware  that  the  habit  of  shedding  blood 
might  become  mischievous,  and  that  the  unbridled 
passions  of  man  might  urge  the  shedding  of  human 
blood  with  as  much  indifference  as  if  it  were  that  of 
a  beast.  God  therefore  accompanied  this  license  to 
kill  animals  for  food,  with  a  stringent  law  prohibiting 
the  shedding  of  Human  blood.     It  was  particularly 


34         DISCOURSES   ON  THE   BOOK   OF   GENESIS. 

and  pointedly  directed,  to  prevent  a  disposition  to 
cruelty  in  any  shape  or  manner  even  to  an  animal. 
It  was  forbidden  in  these  words :  "  But  flesh  with 
the  life  thereof,  which  is  the  blood  thereof,  shall  ye 
not  eat,"  which  means,  ye  shall  not  cut  a  limb  from 
a  living  animal  and  eat  thereof,  as  was  the  practice 
in  the  East  at  that  time.  Hence  also  is  derived  the 
law  prohibiting  the  eating  of  Blood  in  any  shape 
whatever ;  and  in  order  fully  to  carry  out  this  Law, 
the  Israelites  soak  their  meat  in  water,  and  after- 
wards sprinkle  it  with  salt,  so  that  every  particle  of 
Blood  should  be  properly  extracted  from  the  meat, 
before  it  may  be  eaten. 

Noah's  family  thus  comforted,  settled  themselves, 
and  increased  in  number ;  and  thus  the  world  became 
again  repeopled.  This  Noah  lived  to  see,  having 
reached  the  age  of  nine  hundred  and  fifty  years, 
a  period  of  life  which  however  common  before  the 
deluge  was  never  afterwards  attained.  We  find  that 
after  the  flood,  it  pleased  the  Almighty  to  contract 
the  lives  of  men,  upon  which,  if  we  seriously  reflect, 
we  ought  to  consider  as  an  act  of  mercy ;  for  though 
long  hfe  would  certainly  be  a  blessing  to  the  world 
in  general,  provided  all  persons  employed  their  time 
properly,  in  acts  of  piety  to  God  and  benevolence  to 
their  fellow-creatures ;  yet  it  must  prove  far  otherwise 
when  "  all  flesh  had  become  corrupted,  and  the  earth 
was  filled  with  violence."  You  read,  that  they  had 
abused  the  gift  of  God  to  so  great  a  degree  that 
"  he  repented  having  made  men  on  the  earth." 


DiscouKSB  n.  35 

The  generations  which  followed  dispersed  them- 
selves into  various  countries,  and  we  may  even  at 
this  day  trace  the  origin  of  all  the  nations  of  the 
Earth  to  some  one  or  other  of  the  successors  of  Noah 
who  are  mentioned  in  the  Bible.  The  whole  mass  of 
the  people,  however,  had  but  one  language,  and 
many  cities  were  built  near  Babel,  where  Nimrod, 
famous  for  his  powers  in  the  chase,  was  a  chieftain. 

The  people  who  inhabited  this  part  of  the  country- 
were  instigated  by  pride  to  aggrandize  themselves 
above  their  neighbors.  For  this  purpose,  they  fixed 
upon  a  plain  called  Shinar  as  a  suitable  place  to 
carry  out  their  object.  They  set  about  erecting  an 
immense  high  Tower.  "And  they  said,  go  to,  let  us 
build  us  a  City  and  a  Tower,  whose  top  may  reach 
unto  heaven ;  and  let  us  make  us  a  name,  lest  we 
be  scattered  abroad  upon  the  face  of  the  whole 
earth."  Gen.  11 :  4.  The  intention  of  the  Almighty 
was,  however,  quite  different.  It  was  destined  that 
Mankind  should  be  spread  about  in  all  chmates, 
and  that  they  should  people  every  part  of  the  Globe. 
These  foolish  people  did  not  consider  that  as  they 
multiphed,  the  country  they  then  inhabited  would 
neither  be  able  to  contain  nor  maintain  them.  The 
remembrance  of  the  terrible  Deluge  was  quite  worn 
away !  They  had  become  overcharged  with  pride, 
and  began  to  forget  the  God  that  created  them.  It 
was  therefore  high  time  that  the  purposes  of  Provi- 
dence should  be  fulfilled,  and  a  more  ready  way 
could  not  have  been  devised    than,   as   the   Lord 


36     .    DISCOURSES   ON  THE   BOOK   OF   GENESIS. 

said,  "Go  to,  let  us  go  down  and  there  confound 
their  language,  that  they  may  not  understand  one 
another's  speech."  Genesis  11 :  7.  And  the  con- 
sequence naturally  followed,  that  as  soon  as  they 
could  not  understand  each  other,  all  union  of  senti- 
ment and  harmony  of  action  ceased.  The  continu- 
ance of  the  work  was  of  course  quite  impossible.  A 
division  of  the  people  was  the  result,  every  one 
departing  to  settle  himself  and  his  family  in  another 
place ;  and  thus  it  was  that  Mankind  became  dis- 
tributed in  different  parts  of  the  world. 

In  this  short  way  we  are  made  acquainted  with 
the  manner  of  the  beginning  of  Society,  and  the 
establishment  of  the  several  Nations  who  inhabit  the 
different  Countries  and  speak  different  Languages. 
A  careful  perusal  of  the  History  recording  all  these 
facts  should  tend  to  excite  our  admiration  of  that 
power  that  created  the  Universe  and  that  so  gra- 
ciously superintends  its  progress.  May  we  ever  be 
sensible  of  the  goodness  of  our  Heavenly  Father, 
and  have  at  all  times  a  proper  reverence  for  his 
divine  greatness,  and  thus  be  continually  disposed  to 
serve  him  with  a  perfect  heart,  and  with  a  willing 
mind ;  for  the  Lord  searcheth  all  hearts  and  under- 
standeth  all  the  imaginations  of  the  thoughts ;  for  if 
we  seek  him,  he  will  be  found,  but  if  we  forsake  him 
we  shall  be  cast  off  for  ever.     Amen. 


DISCOURSE  III. 


Fboh  thb  First  Veese  of  the  Twelfth  Chapter  to  the  ehd  of 

THE  SeVEKTEEJJTH  CHAPTER. 

My  dear  young  Friends: — 

The  history  of  the  early  ages  of  mankind,  we 
must  observe,  relates  only  to  that  particular  branch 
leading  to  the  Generations  of  the  Patriarchs,  from 
whom  the  entire  nation  of  Israel  sprang,  and  whose 
descendants  are  the  Jews  of  the  present  day. 

The  Bible  relates,  in  general  terms,  the  history  of 
the  several  families  descended  from  Shem,  Ham,  and 
Japheth,  the  sons  of  Noah,  who,  after  the  Confusion 
of  Languages  at  the  building  of  the  Tower  of  Babel, 
were  dispersed,  and  settled  in  different  parts  of  the 
world.  It  continues  further  to  detail  the  particulars 
of  the  famUy  of  Shem,  which  we  shaU  find  to  be 
the  line  whence  our  praiseworthy  forefather,  Abram, 
sprang.  The  history  of  that  virtuous  and  God-fear- 
ing Patriarch  forms  the  subject  which  this  portion  of 
the  Bible  commences. 

In  the  ages  immediately  succeeding  the  Deluge, 
and  more   especially  after  the  Confusion  of  Lan- 


38         DISCOURSES   ON  THE  BOOK  OF   GENESIS. 

guages,  mankind  spread  and  adopted  different  modes 
of  life.  Some  fixed  themselves  in  tents,  and  some 
led  a  pastoral  life,  feeding  their  flocks  and  wandering 
from  place  to  place  as  pasture  could  be  found. 

We  find  that  the  greatest  portion  of  the  people 
in  the  world,  at  this  period,  were  idolators.  They 
worshiped,  sacrificed,  and  prayed  to  any  and  every 
thing,  but  the  true  God. 

The  cause  of  this  may  be  easUy  explained.  By 
their  constant  observance  of  the  wonders  of  nature, 
impressed,  as  they  must  have  been,  with  the  tradi- 
tion and  abiding  effects  of  the  Deluge,  they  naturally 
must  have  felt  convinced  of  the  necessary  existence 
of  a  Supreme  Power,  regulating  and  ruling  the  world, 
a  Creator  giving  life  to  man  and  animals,  causing  the 
Earth  to  produce,  the  Sun  to  shine,  the  Moon  and 
Planets  to  run  their  several  courses,  night  to  follow 
day,  and  Winter  to  succeed  Summer.  They,  how- 
ever, possessed  no  clue,  nor  guide  to  direct  them, 
who,  or  what  this  exalted  power  could  be  ;  they  saw 
and  felt  the  effects  of  the  objects  which  surrounded 
them,  but  could  not  discover  the  cause.  They  con- 
sequently set  their  imaginations  to  work  to  account 
for  it ;  some  supposed  that  the  luminous  heavenly 
bodies,  in  constant  motion  and  at  an  immeasurable 
distance  from  the  Earth,  must  be  gods,  and  accord- 
ingly they  worshiped  the  Sun  or  planets  ;  some  ven- 
erated certain  animals,  as  the  cow,  dog,  lamb,  in 
fact  all  sorts  of  beasts  and  birds,  and  many  other 
productions  of  nature ;  some,  again,  made  different 


DiscouBSE  in.  39 

kinds  of  images  as  representatives  of  the  gods  or  the 
powers  which  they  imagined  to  exist,  and  worshiped 
them  accordingly.     To  the  latter  belonged  Terah, 
the  father  of  Abram,  a  manufacturer  of  these  idols. 
Abraham,  however,  was  a  man  of  sense  and  deep 
reflection  ;  he  very  soon,  by  the  force  of  his  reason, 
perceived  the  folly  of  men  worshiping  images  made 
of  wood  and  stone,  and  venerating  them  as  gods. 
Abram  made  up  his  mind  that  there   must  be  a 
superior  power  who  created  and  regulated  the  Uni- 
verse, but  whose  nature  was  far  beyond  human  com- 
prehension.    He  felt  grieved  at  the  ignorance  and 
folly  of  his  fellowmen,  and  openly  declared  his  opin- 
ion on  the  subject.     Eminent  himself  in  all  exemplary 
virtues,  he  was  the  first  who  imdertook  to  rectify  the 
erroneous  opinions  men  entertained  of  the  Supreme 
Being,  by  instructing  them  in  the  nature  of  His  at- 
tributes, and  inculcating  the   Doctrine   that  there 
could  be  but  one  God,  to  whose  providence  men  were 
indebted  for  all  the  enjoyments  of  hfe,  independent 
of  any  merit  or  power  of  their  own.     In  order  effect- 
ually to  carry  out  his  noble  design,  and  in  defiance 
of  all  opposition  to  his  views,  by  the  people  around 
him,  and  fearless  of  the  consequences,  Abram  ven- 
tured boldly  and  openly  to  destroy  the  idols  which 
these  men  worshiped. 

There  is  even  a  tradition  of  his  having,  on  that 
account,  been  prosecuted  by  the  Government  and 
condemned  to  be  cast  into  a  fiery  fiimace,  from  which, 
however,  he  came  out  unhurt,  bemg  saved  by  a  mira- 


40         DISCOURSES   ON  THE   BOOK   OP   GENESIS. 

cle  from  God.  To  Abram,  a  man  of  so  exalted  a 
mind,  so  pious  and  virtuous,  the  Almighty  vouch- 
safed to  appear,  and  commanded  him  to  leave  the 
land  of  his  birth,  saying :  "  Get  thee  out  of  thy 
country,  and  from  thy  kindred,  and  from  thy  father's 
house,  unto  a  land  that  I  will  shew  thee."  "  And  I 
wUl  make  of  thee  a  great  nation,  and  I  will  bless 
thee,  and  make  thy  name  great ;  and  thou  shalt  be 
a  blessing.  And  I  Avill  bless  them  that  bless  thee, 
and  curse  him  that  curseth  thee  ;  and  in  thee  shall 
all  the  families  of  the  Earth  be  blessed."  Genesis 
12  :  l-S. 

This  communication  from  the  Almighty  to  Abram 
was  a  great  mark  of  the  favorable  light  in  which 
he  was  held,  and  the  command  was  a  strong  trial  of 
his  faith.  It  was  no  small  matter  for  a  man,  with  his 
wife  and  family,  to  quit  his  country,  his  friends  and 
relatives,  to  leave  all  society,  and  to  wander  into 
strange  and  uncultivated  lands,  where,  even  if  he 
met  with  inhabitants,  it  was  doubtful  whether  his  life 
would  be  safe.  Yet,  such  was  the  trust  that  Abram 
had  in  his  God,  so  strong  AYas  his  confidence,  and 
80  deep  his  veneration  for  His  commands,  that 
nothing  could  withhold  him  from  obeying.  Abram, 
without  the  least  hesitation,  immediately  left  his 
native  home  and  set  out,  journeying  from  place  to 
place.  He  built  an  altar  wherever  he  took  up  his 
abode,  that  he  might  fully  express  his  faith  by  offer- 
ing up' sacrifices  and  prayers  to  God  for  his  marvel- 
ous deliverance  out  of  the  hands   of  his  enemies. 


DISCOURSE  in.  41 

Here  vre  should  leam  a  lesson — namely,  a  ready 
obedience  to  the  will  of  God,  though  it  may  appear 
contrary  to  our  worldly  interests. 

And  Abram  took  his  family  and  traveled  into  the 
land  of  Canaan.  God,  who  was  well  pleased  with 
his  ready  obedience,  again  appeared  to  him,  and  for 
his  encouragement,  declared  that  the  land  whereto 
he  had  gone,  was  the  land  his  children  should  inherit. 
A  dreadful  famine  happening  at  this  time  in  Canaan, 
compelled  Abram  to  quit  for  a  time  this  land  and 
go  into  Egypt.  This  was  another  trial  of  his  faith. 
New  difficulties  beset  him ;  he  was  agam  obliged  to 
break  up  his  household  and  wander  in  quest  of  food ; 
but  his  courage  did  not  fail.  He  put  his  entire  trust 
in  God,  and  this  faith  proved  of  great  benefit  to  him, 
for  in  Egypt  the  King  seized  his  wife  Sarai,  and  took 
her  from  him,  but  by  the  miraculous  interference  of 
the  Almighty,  she  was  soon  restored  to  him,  and  he 
was  sent  away  with  many  presents  from  the  King, 
and  then  returned  to  Canaan. 

His  cattle  having  now  become  so  numerous,  it 
became  necessary  for  his  nephew,  Lot,  who  had  hith- 
erto lived  with  him,  and  who  also  possessed  large 
herds  of  cattle,  to  part  from  hun  to  seek  other  pas- 
tures. Lot,  therefore,  went  on  towards  Jordan  and 
settled  with  his  family  in  a  place  called  Sodom. 
Uncle  and  nephew  parted  from  each  other  in  the 
most  friendly  manner.  Lot  was  indebted  to  his  uncle 
for  all  that  he  possessed.  Yet,  Abram  did  not  de- 
mand any  thing  from  him,  but  kindly  let  him  have 

3' 


42         DISCOURSES   ON  THE  BOOK   OF   GENESIS. 

all  he  desired.  If  all  relations  were  as  ready  to 
accommodate  each  other,  there  would  be  much  more 
peace  and  harmony  than  are  at  present  to  he  found 
in  the  world  !  No  language  can  do  justice  to  the 
conduct  of  Ahram,  in  this  instance.  A  noble  ex- 
ample for  you,  my  young  friends,  to  be  at  all  times 
generous,  and  not  avaricious,  in  your  desires  for 
worldly  benefits.  After  the  departure  of  Lot,  the 
Almighty  again  appeared  to  Abram  and  renewed 
his  promise,  that  the  country  wherein  he  was,  should 
be  given  as  an  inheritance  to  his  children,  who  should 
become  as  the  dust  of  the  earth,  which  cannot  be 
numbered. 

Abram  now  settled  "in  the  plains  of  Mamre," 
where  he  buUt  an  altar  in  honor  of  his  God.  It  is 
worthy  of  observation,  that  this  appears  to  have  been 
his  invariable  practice  upon  every  removal,  so  that  it 
is  evident  how  the  mind  of  the  Patriarch  was  con- 
tinually intent  upon  Religion,  that  wheresoever  he 
went  he  never  neglected  his  duty  ;  but  appointed  a 
place  for  worship  and  sacrifice  to  that  Great  and 
Spiritual  Being  whom  he  adored,  and  respecting 
whom,  he  no  doubt  preached,  and  thereby  enhghtened 
the  surrounding  nations.  His  conduct  ensured  him 
the  favor  of  the  Almighty,  and  respect  from  his 
neighbors — and  thus  it  was,  that  he  soon  became  as 
powerful  as  he  was  good. 

While  Abram  dwelt  in  peace  ^  enjoying  the  favor 
of  God,  in  the  plains  of  Mamre,  Lot,  by  his  situation 
was   exposed  to  aU  the  horrors  of  war.     Certain 


DISCOURSE  ni.  43 

Kings  united  and  made  war  upon  the  Kings  of 
Sodom  and  Gomorrah.  The  latter  were  defeated  in 
the  Vale  of  Siddim.  The  Victors  then  plundered 
the  Country  where  Lot  dwelt,  and  took  him  with  all 
his  household  captive.  When  the  news  of  his 
Nephew's  misfortune  came  to  the  knowledge  of 
Abram,  the  compassionate  Uncle  determined  to  res- 
cue him.  He  armed  his  Servants,  three  hundred 
and  eighteen  in  number,  and  calling  in  the  assistance 
of  his  neighbors,  Aner,  Eshcol,  and  Mamre,  he 
hastened  with  all  the  ardor  of  a  veteran  soldier  in 
pursuit  of  the  plunderers.  By  his  wise  and  brave 
conduct  Abram  succeeded  in  rescuing  the  van- 
quished and  their  dominions  from  the  hands  of  their 
invaders,  and  procured  the  restoration  of  all  the 
property,  as  well  as  that  of  his  Kinsman  Lot.  Hav- 
ing recovered  Lot  and  all  the  captives,  together  with 
the  spoil,  Abram  returned  in  triumphant  satisfac- 
tion, having  performed  a  noble  and  generous  deed. 
On  the  way,  he  was  met  by  the  King  of  Sodom, 
who  gratefully  oflfered  him  the  whole  of  the  spoil, 
asking  him  only  to  restore  the  captives.  But  Abram 
with  a  spirit  of  noble  generosity,  xmparalleled  in 
history,  refused  to  accept  a  single  article.  He  was 
happy  in  having  rescued  the  distressed ;  he  wanted 
no  better  reward  than  the  approbation  of  his  own 
Conscience.  His  language,  in  reply  to  the  offer  of 
the  King  of  Sodom  is  most  solemn  and  devout : 

"  I  have  lift  up  mine  hand  unto  the  Lord,  the 
most  high  God,  the  possessor  of  Heaven  and  Earth. 


44         DISCOURSES   ON  THE   BOOK   OF   GENESIS. 

That  I  will  not  take  from  a  thread  even  to  a  shoe- 
latchet,  and  that  I  will  not  take  any  thing  that  is 
thine,  lest  thou  shouldest  say,  I  have  made  Abram 
rich.  Save  only  that  which  the  young  men  have  eaten, 
and  the  portion  of  the  men  which  went  with  me, 
Aner,  Eshcol,  and  Mamre ;  let  them  take  their 
portion."     Genesis  14:    22-24. 

This  stipulation  on  behalf  of  his  Confederates  was 
strictly  just ;  for  though  Abram  might  yield  his  own 
right,  he  could  not  properly  give  up  that  of  others. 
But  before  he  made  this  generous  Concession,  he 
gave  a  present  to  Melchizedeck  King  of  Salem,  and 
priest  of  the  most  high  God.  The  present  was  a 
tenth  of  the  spoU.  From  this  last  act  of  Abram, 
originated  the  paying  of  Tithes.  Melchizedeck  then 
pronounced  a  Blessing  on  Abram  which  was  strik- 
ing and  dignified :  "  Blessed  be  Abram,  of  the  most 
high  God,  possessor  of  Heaven  and  Earth.  And 
blessed  be  the  most  high  God  who  hath  delivered 
thine  enemies  into  thy  hand."  Genesis  14:  19, 
20. 

Soon  after  this  event,  Abram  was  favored  with 
another  heavenly  vision,  in  which  the  Lord  said  unto 
him,  "  Fear  not,  Abram ;  I  am  thy  shield,  and  thy 
exceeding  great  reward."  Abram,  however,  modestly 
urges  that  his  actions  are  not  instigated  by  the  hope  of 
reward,  but  from  pure  piety,  for  he  had  nothing  to 
expect.  He  then  affectionately  appeals  to  the  Lord, 
saying,  "  Lord  God,  what  wilt  thou  give  me  seeing  I 
go  childless,  and  the  steward  of  my  house  is  this 


DISCOURSE  III.  45 

Eliezer  of  Damascus.  And  Abram  said,  "  Behold, 
to  me  thou  hast  given  no  seed  ;  and  lo,  one  born  in 
my  house  is  mine  heir."  But  the  Almighty  here 
assures  the  Patriarch  to  the  contrary,  declaring 
"  This  shall  not  be  thine  heir,  but  he  that  shall  come 
forth  from  thee,  he  shall  be  thine  heir." 

"And  he  beheved  in  the  Lord  ;  and  he  counted  it 
to  him  for  righteousness."  The  Lord  further  ad- 
dressed Abram  more  solemnly,  saying,  "  I  am  the 
Lord  who  brought  thee  out  of  Ur  of  the  Chaldees  to 
give  thee  this  land  to  inherit  it.  Take  therefore  a 
heifer,  a  goat,  and  a  ram  of  three  years  old,  a  turtle 
dove,  and  a  young  pigeon."  These  Abram  took, 
divided  them  into  halves,  and  laid  them  opposite 
each  other,  the  birds  however  he  did  not  divide. 
This  Ceremony,  called  the  "  covenant  between  the 
pieces,"  was  a  solemn  form  used  at  that  time  in 
making  a  covenant  or  agreement,  and  in  this  in- 
stance three  kinds  of  animals  were  directed  as  a 
type  of  such  as  were  afterwards  commanded  to  be 
used  for  sacrifices  in  the  Temple.  The  Almighty  on 
this  occasion  gave  a  sign  of  his  sanction  by  a  flame, 
which  passed  along  the  divided  pieces. 

Abram  stood  watching  this  solemn  scene,  and 
driving  away  the  birds  of  prey  that  hovered  about, 
when  towards  dusk  he  felt  a  great  oppression,  and  a 
fearfal  darkness  fell  upon  him ;  while  in  this  trance 
the  Almighty  pronounced  a  solemn  prophecy  to  him, 
that  his  successors  should  be  slaves  in  a  strange 
country  during  four  hundred  years.     After  which 


46         DISCOURSES  ON  THE  BOOK   OF   GENESIS. 

time,  they  should  leave  that  country  with  great 
riches,  but  that  they  should  not  arrive  to  inherit  the 
land  promised  to  him,  until  the  fourth  generation. 

The  Lord  further  encouraged  Abram  and  assured 
him,  that  he  need  not  be  afraid  of  the  surrounding 
nations,  but  that  he  should  live  to  a  good  old  age, 
and  die  in  peace. 

After  Abram  had  resided  ten  years  in  Canaan, 
■without  having  a  child,  his  "vvife,  Sarai,  became  some- 
what impatient,  and  despairing  of  ever  having  a 
child  herself,  proposed  to  her  husband  to  take  Hagar 
as  a  subordinate  or  secondary  wife,  in  the  hope  of 
having  a  child  to  be  their  heir.  The  Patriarch 
complied  with  the  advice  of  his  wife,  and  the  event 
answered  her  wishes.  Hagar  bare  a  son  who  was 
named  "  Ishmael,"  signifying  "  God  hath  heard." 
This  happened  when  Abram  was  eighty-six  years  of 
age.  This  evidence  of  God's  promise  much  en- 
couraged Abram's  faith,  and  kept  up  the  earnest- 
ness with  which  he  always  worshiped  the  true  God. 
Thirteen  years  after  this,  the  Almighty  thought  fit 
again  to  appear  to  Abram,  renewed  his  assurance 
and  gave  him  a  new  ordinance. 

Approving  of  his  righteous  conduct,  the  Lord  ex- 
horted him  to  continue  in  it,  and  repeated  the 
promise  to  bless  him  with  numerous  decendants,  and 
make  him  the  father  of  a  great  nation  ;  as  also  that 
the  whole  land  of  Canaan  should  become  their  in- 
heritance, and,  moreover,  that  He,  the  Lord,  would 
be  their  God,  to  protect  them  in  the  hour  of  trial 


DISCOURSE   III.  47 

and  tribulation.  And  in  order  that  his  descendants 
should  be  marked  as  having,  on  their  part,  entered 
into  a  covenant,  He  directed  that  as  a  sign  of  that 
covenant  Abram  should  circumcise  himself  and  all 
the  males  of  his  household,  and  that  all'  his  suc- 
cessors should  circumcise  their  male  children  when 
eight  days  old,  saying,  "  It  shall  be  a  token  of  the 
covenant  between  me  and  you." 

On  this  occasion,  God  ordained  that  his  name 
Abram  should  be  changed  into  that  of  Abraham, 
thereby  honoring  him  with  the  addition  of  one  of  the 
letters  of  the  ineffable  name  of  the  deity. 

Abraham's  devotion  was  not  to  be  shaken  by  any 
difficulty  or  painful  act,  serious  as  the  operation  was 
at  his  time  of  hfe,  he,  nevertheless,  cheerfiilly  per- 
formed it  on  himself  and  all  the  males  of  his  house, 
he  being  ninety-nine  years  of  age,  and  his  son 
Ishmael  thirteen.  This  ready  and  willing  obedience 
to  God's  commands,  brought  to  Abraham  another 
manifestation  of  the  Almighty's  favor.  He  is  again 
honored  with  the  divine  presence  and  declaration, 
that  his  wife,  Sarai,  should  also  be  blessed,  by  hav- 
ing her  name  changed,  introducing  the  same  letter 
of  God's  holy  name,  already  conferred  on  Abraham ; 
and,  further,  that  Sarah  should  have  a  son,  from 
whom  many  nations  and  many  kings  should  spring. 
This  astonished  Abraham.  'He  fell  on  his  face  with 
awe  and  veneration,  and  exclaimed,  "  Shall  I,  a  man 
of  a  hundred  years  old,  beget  children  ?  and  shall 
Sarah,   an  old  woman  of  ninety  years,  become  a 


48         DISCOURSES   ON  THE  BOOK  OF  GENESIS. 

mother  ?  Yes,  replied  the  gracious  God,  Sarah,  thy 
■wife,  shall  bear  a  son  and  thou  shalt  call  his  name 
"  Isaac."  I  will  bless  and  multiply  the  seed  of 
Ishmael,  and  make  him  a  great  nation,  but  it  is  with 
thy  son  -Isaac  whom  Sarah  shall  bring  forth,  at  this 
time  in  the  next  year,  that  I  will  fulfil  my  promised 
covenant  and  with  his  seed  ever  after." 

In  reflecting  on  this  history,  we  cannot  but  observe 
how  prone  mankind  is  to  error,  in  judging  of  Divine 
purposes,  if  left  to  the  unassisted  efforts  of  his  own 
reason ;  and  that  without  the  gracious  kindness  of  the 
Almighty,  in  revealing  himself  to  our  forefathers,  we 
might  to  this  day  have  remained  ignorant  of  the  true 
road  to  happiness.  We  must  also  remark,  that 
mankind  although  sufficiently  civihzed  to  be  capable 
of  reasoning  as  to  the  knowledge  of  the  existence  of 
some  superior  power  that  made  the  Universe ;  and 
impressed  as  they  must  have  been  with  awe  at  the 
relation  and  visible  effects  of  the  deluge,  yet,  they 
could  not  penetrate  the  mystery,  but  formed  for 
themselves  many  mistaken  systems  of  worship.  The 
sun  from  its  height,  its  warmth,  and  its  regular  mo- 
tion excited  the  idea  which  made  some  imagine,  that 
luminary  to  be  the  supreme  power,  which  they 
accordingly  worshiped.  Some  again  who  thought 
it  necessary  to  have  near  them  a  representative  of 
that  power  to  which  they  might  pray,  made  images 
for  that  purpose  and  worshiped  them. 

But  Abraham  whose  mind  was  more  exalted,  and 
whose  heart  was  more  desirous  of  understanding  the 


DiscouKSE  m.  49 

attributes  of  the  Supreme  Being,  boldly  rejected  the 
idolatrous  worship  of  his  forefathers,  and  fearlessly- 
persevered  in  his  own  line  of  conduct,  preaching  the 
doctrine  of  the  One  true  God. 

The  Almighty  who  knows  the  innermost  thoughts 
of  man,  seeing  the  course  pursued  by  his  faithful 
follower,  was  pleased  in  return,  to  reveal  himself  to 
Abraham,  and  thereby  instruct  him  in  the  true 
nature  of  the  All-powerful  and  Omniscient  Creator 
of  the  Universe.  Abraham  being  so  thoroughly  im- 
pressed with  faith  and  confidence  in  the  Almighty, 
imphcitly  followed  all  his  instructions,  and  put  his 
trust  in  the  promises  thus  graciously  given  to  him. 
He  suffered  no  difficulties  to  interfere  with  his  duties ; 
he  went  from  his  native  place  and  wandered  into 
strange  countries ;  he  fought  against  powerful  kings 
in  a  righteous  cause,  to  rescue  the  weak  from  the 
power  of  the  oppressor.  He  submitted  to  the  pain- 
ful operation  of  circumcision  at  the  advanced  age  of 
ninety-nine,  years,  to  fulfill  the  command  of  his 
God. 

He  patiently  waited,  without  doubting,  till  it  pleas- 
ed God  to  bless  him  with  a  son,  whose  posterity 
should  inherit  the  promised  land.  It  was  Abraham 
who  first  made  known,  and  followed  the  laws  of  the 
true  God,  and  he  it  was,  whom  the  Almighty  con- 
sidered as  a  perfect  man.  He  had  implicit  confi- 
dence in  his  God,  and  this  confidence  was  accounted 
.  to  him  a  righteous  act.  Whoever  reads  the  Bible 
with  attention,  must  see  how  highly  this  excellent 


50         DISCOUKSES   ON  THE  BOOK   OF   GENESIS. 

man  was  distinguished  by  the  Ahnighty.  It  must 
afford  every  one  great  pleasure  to  read  his  history, 
for  it  was  not  merely  for  Abraham's  sake  alone,  that 
these  glorious  promises  were  made ;  all  succeeding 
generations  were  to  be  interested  in  them,  as  we  find 
is  the  case  at  the  present  day  even  in  our  wanderings 
and  dispersions  throughout  the  world. 

May  Ave  ever  bear  the  noble  example  of  our 
worthy  Patriarch  before  our  eyes !  May  we  be  firmly 
fixed  in  our  faith  as  he  was,  and  we  may  then  be 
assured  of  the  sanction  of  Heaven  and  the  certainty 
of  that  reward  which  good  and  righteous  conduct  at 
all  times  ensures.    Ameu. 


DISCOURSE  IV. 


From  the  First  Vebse  op  the  Eighteenth  Chapter  to  the 
end  ob-  the  twbhty-bkventh  chapter. 

My  Dear  Young  Friends : — 

The  portion  of  the  Bible  to  which  this  discourse 
refers,  is  a  continuation  of  the  history  of  our  pious 
Patriarch  Abraham,  which  contains  a  detail  of  cir- 
cumstances that  strongly  mark  his  character,  as 
well  as  the  particular  interest  which  the  Almighty 
disposer  of  events  appears  to  have  taken  with  his 
beloved  and  faithful  follower.  It  must  be  fresh  in 
your  recollection  that  in  obedience  to  the  command 
of  God,  Abraham  had  just  undergone  the  ceremony 
of  Circumcision  with  all  the  readiness  and  good  will 
which  evinced  the  great  reverence  he  always  had  for 
the  precepts  of  the  Divine  Creator  of  the  Universe. 

In  the  commencement  of  this  section  of  the  Bible 
we  perceive  the  benign  aspect  with  which  on  this 
occasion  the  Almighty  regards  his  devout  votary. 
"And  the  Lord  appeared  unto  him  in  the  plains  of 
Mamre  ;  and  he  sat  in  the  tent  door  in  the  heat  of 
the  day."     Genesis  18 :  1. 


52      DiscomiSES  on  the  book  of  genesis. 

Abraham  must  have  enjoyed  an  indescribable 
delight  from  such  a  divine  manifestation,  and  his 
soul  must  have  been  highly  gratified  with  so  remark- 
able a  sign  of  the  Almighty's  approbation  of  the 
ready  compliance  with  his  rule.  No  wonder  then 
that  he  became  more  fixed  in  his  faith,  and  more 
confident  in  his  God.  At  this  period  we  may  also 
notice  the  kind  and  hospitable  character  of  Abraham 
as  shown  to  us  by  the  manner  in  which  he  gave  a 
pressing  invitation  to  strangers,  who  appeared  to  be 
passing  his  tent  as  he  sat  enjoying  the  warmth  of  the 
sun.  In  a  truly  simple  but  earnest  manner,  Abra- 
ham requested  them  to  take  some  refreshment  at  his 
habitation.  He,  according  to  custom,  had  their  feet 
washed  from  the  dust,  and  cooled  by  the  apphcation 
of  fresh  water.  He  then  hastened  to  procure  every 
comfort  that  his  place  afforded ;  attending  on  them 
in  person,  and  in  the  kindest  manner  begged  them 
to  accept  his  hospitality,  in  order,  he  said,  that 
thereby  they  might  the  better  be  enabled  to  proceed 
on  their  journey.  The  strangers  accepted  his  invita- 
tion. While  they  sat  at  the  table,  the  principal 
guest  addressed  Abraham  and  asked  for  his  wife ; 
and  being  answered  that  she  was  in  the  tent,  he 
assumed  his  high  character,  and  said,  "  I  will  cer- 
tainly return  unto  thee  according  to  the  time  of  life, 
and  lo !  Sarah,  thy  wife,  shall  have  a  son."  Abra- 
ham was  as  much  astonished  as  rejoiced  at  this  assur- 
ance, for  he  now  perceived  and  clearly  understood 
that  this  was  a  reward  for  his  hospitality.     Again, 


DISCOURSE  IV.  63 

this  prophecy  made  him  reflect  that  these  apparently 
strange  men  were  in  reality  not  mortals  but  angels. 
This  histoiy  should  be  considered  as  a  wholesome 
lesson.  It  teaches  us  at  all  times  to  be  kind  to 
strangers,  for  we  do  not  know  what  may  follow. 
Many  persons  have  in  later  days  experienced  tlie 
beneficial  effects  of  kindness  and  hospitahty  to  stran- 
gers who  have  afterwards  proved  to  be  persons  of 
consequence,  who,  when  least  expected,  have  grate- 
fully and  Hberally  recompensed  their  kind  and  dis- 
interested host.  Thus  does  virtue  often  prove  its 
own  reward.  It  is  in  this  spirit  that  the  Royal  Solo- 
mon recommends,  "  Cast  thy  bread  upon  the  waters, 
for  thou  shalt  find  it  after  many  days."  Ecclesiastes 
11:  1. 

The  Almighty,  who,  during  the  whole  of  this 
scene  had  vouchsafed  to  be  present  though  invisible, 
now  manifested  himself,  and  condescended  to  com- 
mence a  conversation  with  the  persons  present. 
Being  pleased  with  the  conduct  of  Abraham,  God 
said  to  the  Angels,  "  Shall  I  hide  from  Abraham 
that  which  I  do?"  Abraham  was,  therefore,  on 
this  occasion  honored  equally  with  the  Angels  by 
having  the  command  given  to  them  in  his  presence 
as  the  object  of  their  mission. 

"And  the  Lord  said,  because  the  cry  of  Sodom 
and  Gomorrah  is  great,  and  because  their  sin  is  very 
grievous,  I  will  go  down  now,  and  see  whether  they 
have  done  altogether  according  to  the  cry  of  it, 
which  is  come  unto  me ;  and  if  not  I  will  know. 


54         DISCOUESES   ON  THE  BOOK   OF   GENESIS. 

And  the  men  turned  their  faces  from  thence,  and 
went  toward  Sodom  ;  but  Abraham  stood  yet  before 
the  Lord."     Genesis  18  :  20-22. 

This  condescension  of  the  Great  Creator  which 
was  so  gracious,  and  at  the  same  time  so  indicative 
of  the  high  estimation  in  which  Abraham  was  held 
by  the  Almighty,  encouraged  that  pious  and  truly 
charitable  man  to  venture  an  appeal  on  behalf  of  the 
people  of  Sodom.  Abraham  was  even  allowed  to 
plead  in  argument,  for,  says  the  good  man :  "  Wilt 
thou  also  destroy  the  righteous  with  the  wicked  ? 
There  may  possibly  be  fifty  good  and  righteous  men 
among  them."  And  in  his  earnestness  and  zeal  in 
the  cause,  he  even  goes  so  far  as  to  urge,  that  if 
such  were  the  case,  "  That  be  far  from  thee  to  do 
after  this  manner,  to  slay  the  righteous  with  the 
wicked;  and  that  the  righteous  should  be  as  the 
-  wicked,  that  be  far  from  thee  ;  shall  not  the  Judge 
of  aU  the  Earth  do  right  ?" 

Abraham's  appeal  in  this  matter  was  based  upon 
the  declaration  made  by  the  Almighty  himself  to  the 
Angels,  when  he  said,  "And  if  not,  I  will,  know," 
signifying,  I  will  know  how  to  punish  or  pardon  these 
wicked  people.  He  also  trusted  to  the  known  mercy 
of  the  righteous  Judge  of  the  Earth,  who  graciously 
replied,  "  If  I  find  in  Sodom  fifty  righteous  within 
the  city,  then  I  will  spare  all  the  place  for  their 
sakes." 

Abraham,  thus  encouraged,  continued  to  petition 
if  even  a  less  number  should  be  found.    But  at  length 


DISCOUKSE  IV.  55 

becoming  conscious  of  his  inferiority  and  fearful  less 
he  might  be  deemed  presumptuous,  humbly  says: 
"  Behold  now  I  have  taken  upon  me  to  speak  unto 
the  Lord,  peradventure  there  shall  be  twenty  found 
there  ?   And  he  said,  I  will  not  destroy  it  for  twenty's 
sake."      Abraham  urged  this  in  the  hope  that  if 
there  were  a  less  number  found,  mercy  might  yet  be 
extended  to  them.     But  when  he  found  that  even 
the  small  number  of  ten  good  men  were  not  to  be 
found,  he  with  all  due  humility  retires  from  the  con- 
ference.   Nothing  can  be  more  descriptive  of  charac- 
ter than  this  dialogue.     How  truly  kuid  and  humane 
was  the  feeling  of  Abraham,  and  how  strongly  does  it 
mark  the  conscious  boldness  of  innate  virtue,  and  the 
power  of  reasoning  in  the  cause  of  humanity.   Abrar 
ham  built  his  hopes  on  the  pious  conception  he  had 
of  the  goodness  and  mercy  of  the  Almighty,  and  his 
arguments  and  expressions  were  made  with  a  sincere 
and  devout  veneration.     The  Gracious  Lord  of  the 
Universe  so  far  from  considering  him  even  officious 
in  his  appeal,  shmes  forth  in  that  strong  light  of  ten- 
derness towards  poor  smful  mortals  wherewith  he  so 
divinely  regulates  the  order  of  nature,  and  clearly 
points  out  to  the  Patriarch  the  necessity  he  is  under 
of  punishing  those  pertenacious,  unrepenting,  wicked 
men  of  Sodom  and  Gomorrah.     At  the  same  time 
evincing  the  care  he  bestows  on  those  who  are  virtu- 
ous, by  the  directions  given  to  the  Angels,  personally 
to  proceed  to  save  Lot  and  his  family  from  among 
those  wicked  people  whose  pimishment  was  as  terri- 


56    DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

ble  as  it  was  just.  Fire  and  brimstone  fell  like  hail 
from  the  Heavens  and  utterly  destroyed  those  cities 
■with  all  their  inhabitants.  Thus  it  was  that  Divine 
vengeance  was  brought  down  in  all  its  horrors,  de- 
vouring flames  darting  on  the  city,  spreading  desola- 
tion in  every  quarter  and  rapidly  involving  the  in- 
habitants in  one  general  and  irreparable  destruction. 
Previously  to  the  threatened  punishment  being  put 
into  execution,  the  Angels  according  to  instruction 
from  Heaven  commanded  Lot  and  his  family  to 
hasten  from  the  city  In  the  morning,  Lot  with  his 
wife  and  two  daughters  departed  to  a  place  called 
Zoar,  which  the  Almighty  saved  by  the  intercession 
and  prayer  of  Lot;  but  his  wife,  for  looking  back 
on  the  road  contrary  to  the  divine  prohibition,  was 
turned  into  a  pillar  of  salt.  Lot  and  his  two  daugh- 
ters arrived  at  Zoar,  and  were  there  placed  in  safety. 
We  must  here  notice  the  expression  of  th§  sacred 
historian,  that  "  the  Lord  remembered  Abraham  and 
sent  Lot  out  of  the  midst  of  the  overthrow ;"  which 
imphes,  that  to  him  Lot  was  indebted  for  his  preser- 
vation. This  teaches  us  the  value  of  rehgious  con- 
nections and  examples  when  duly  cultivated  and 
improved.  We  have  here  also  a  proof  that  the 
forbearance  of  the  Almighty  is  frequently  extended 
towards  a  sinful  nation  on  account  of  the  Eighteous 
who  are  among  them.  The  true  and  faithful  servants 
of  the  Lord  often  avert  the  evil  from  the  land  by  their 
prayers  and  intercessions  on  their  behalf.  But  we 
must  now  turn  to  Abraham. 


DISCOURSE   IV.  57 

In  due  time,  according  to  the  prophecy  of  the 
Angels  and  the  previous  promise  of  God,  Sarah  was 
favored  with  a  son  in  the  ninetieth  year  of  her  age. 
He  was  named  Isaac,  and  was  circumcised  on  the 
eighth  day  by  his  joyful  father,  according  to  the 
Divine  command.  On  the  day  Isaac  was  weaned, 
Abraham  made  a  splendid  entertainment,  thereby 
recognizing  him  as  his  heir.  This,  in  all  probability, 
excited  the  envy  of  Hagar,  who  had  naturally  con- 
sidered that  from  the  age  of  Abraham  and  Sarah, 
there  was  but  Uttle  chance  of  their  having  children. 
The  birth  of  Isaac  destroyed  the  pleasing  expectar 
tions  she  had  formed  of  Ishmael's  inheriting  his 
father's  property.  It  was,  therefore,  on  this  great 
festivity  that  the  envy  of  the  discontented  Ishmael 
evinced  itself,  and  Sarah  discovered  the  son  of  her 
handmaid,  Hagar,  "  mocking  Isaac."  This  circum- 
stance excited  a  new  set  of  feelings ;  the  presence  of 
Hagar  and  her  son,  Ishmael,  became  an  annoyance  to 
Sarah.  She  therefore  urged  her  husband,  Abraham, 
to  send  them  away.  It  appears,  however,  that  the 
feelings  of  Abraham  as  a  father  did  not  permit  him 
readily  to  agree  with  Sarah  on  this  subject.  Abra- 
ham was  greatly  concerned  at  this  demand,  and  he 
grieved  for  Ishmael  because  he  was  his  son.  Like  a 
pious  man,  however,  he  laid  his  domestic  troubles 
before  the  Lord  in  fervent  prayer,  and  consulted,  as 
every  one  should  do,  the  divine  Counsel  in  this  exi- 
gency. The  Almighty,  having  designs  of  his  own 
in  reference  to  both  of  these  extraordinary  youths, 


68         DISCOUKSES   ON  THE   BOOK   OF   GENESIS. 

directed  Abraham  to  comply  with  the  wish  of  his 
wife,  Sarah,  stating :  "  Let  it  not  be  grievous  in  thy 
sight  because  of  the  Lad,  and  because  of  thy  bond- 
woman, in  all  that  Sarah  hath  said  unto  thee,  hearken 
unto  her  voice  ;  for  in  Isaac  shall  thy  seed  be  called." 
Genesis  21 :  12. 

It  was  Isaac  whose  descendants  were  the  seed 
promised  to  Abraham,  as  the  chosen  people  who  were 
to  inherit  the  Land.  Ishmael  was  therefore  destined 
to  occupy  some  other  position.  This  history  plainly 
shows  the  many  circumstances  in  life,  which,  at  the 
time  of  their  occurrence  appears  strange  and  unfor- 
tunate, are  only  part  of  that  chain  of  events  which 
regulate  the  affairs  of  this  world  under  the  guidance 
of  the  Supreme  Governor  of  the  Universe.  The 
banishment  of  Hagar  and  her  son  certainly  appears 
as  the  effect  of  Sarah's  jealousy  and  hatred ;  but  for 
our  instruction  the  whole  purpose  is  here  explained, 
and  the  transaction  laid  open  to  us  together  with  the 
motive  thereof. 

Poor  Hagar  was  sent  forth  with  only  a  small 
portion  of  bread  and  a  bottle  of  water.  Grieved, 
distressed,  and  despondent,  she  put  her  child  out  of 
her  sight  "  under  one  of  the  trees,"  and  overwhelmed 
with  despair  she  threw  herself  down  upon  the  earth, 
crying,  "  Let  me  not  see  the  death  of  the  child." 
The  God  of  Abraham  compassionated  her  case,  sent 
his  angel  to  comfort  her,  with  an  assurance  that  the 
lad  should  be  the  father  of  a  great  nation ;  and  as 
she  was  famishing  with  thu-st,  he  caused  a  well  of 


DISCOTJKSE   IV.  59 

water  to  spring  forth,  and  both  she  and  the  lad 
revived.  Here  they  fixed  their  abode,  and,  under 
the  Divine  protection,  Ishmael  grew  up  to  maturity, 
and  prospered.  His  mother  then  took  for  him  a  wife 
from  the  land  of  Egypt.  Ishmael  had  twelve  sons, 
whose  posterity  spread  themselves  over  the  whole 
country  caUed  Nabathea,  which  extends  from  the 
Red  Sea  to  the  River  Euphrates.  From  these  are 
descended  the  Arabians  and  their  several  tribes,  so 
celebrated  for  their  valor  and  warlike  achievements. 

Isaac,  the  son  of  Sarah,  grew  up  worthy  of  his 
venerable  parent,  by  whose  instructions  he  benefited, 
and  in  whose  footsteps  he  dihgently  followed.  He 
soon  acquired  the  true  knowledge  of  the  Supreme 
God,  and  became  as  virtuous  and  pious  as  his  father. 
Abraham  thus  became  most  aflfectionately  attached 
to  Isaac  as  his  only  legitimate  son,  the  child  of  his 
old  age,  and  the  peculiar  gift  of  God  according  to 
his  divine  promise. 

Isaac,  having  arrived  to  the  age  of  thirty-seven 
years,  the  Almighty  thought  fit  to  put  the  faith  of 
both  father  and  son  to  a  most  severe  test.  Resolved 
on  exercising  the  religious  feelings  of  his  faithful 
servant,  the  Lord  imposed  a  Command  that  must 
have  astonished  Abraham  and  terribly  agitated  his 
inmost  soul :  "  Take  now  thy  son,  thine  only  son, 
Isaac,  whom  thou  lovest,  and  get  thee  into  the  land 
of  Moriah,  and  ofier  him  there  for  a  burnt  oflFering 
upon  one  of  the  mountains  which  I  will  tell  thee  of." 
Gen.  22. 


60         DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

How  explicit  and  awfiil  is  this  divine  order !  Thy 
son ! — the  son  thou  lovest !  Him,  upon  whom  thy 
heart  is  fixed ! — even  him  to  whom  you  look  forward 
to  become  the  Source  of  numerous  descendants,  even 
him,  shalt  thou  sacrifice  to  thy  God !  All  the  feel- 
ings and  sympathies  of  nature  must  have  been  roused ! 
All  the  tenderness  of  a  father  must  have  been  put  to 
the  rack !  Astonishment,  Terror,  and  Grief  must 
have  shaken  his  frame  to  the  utmost  on  receiving 
such  a  Command. 

But  there  was  a  fixed,  a  rooted  principle  in  the 
bosom  of  our  pious  forefather  which  controlled  all 
selfish  sensations.  The  God  whom  he  adored — the 
powerful,  the  eternal,  the  All-righteous  Creator  of  the 
Universe — had  issued  the  Command !  Abraham  felt 
it  his  duty  to  obey ;  confident  that  this  Command 
was  instigated  by  some  wise  reason  which  his  feeble 
faculties  could  not  penetrate. 

Without  murmuring,  and  with  the  reverence  to 
which  he  was  ever  accustomed,  he  proceeded  to  the 
place  appointed,  together  with  two  servants,  and  his 
son,  Isaac,  carrying  the  wood  for  the  sacrifice.  With- 
out communicating  God's  injunction,  or  his  own  reso- 
lution, to  his  wife  or  household,  lest  they  should 
divert  him  from  his  duty ;  prepared  with  the  neces- 
sary apparatus  for  the  sacrifice,  he  departed  for  the 
mountain. 

Gloomy  and  distressing  must  this  journey  have 
been !  Abraham's  mind  must  have  been  agitated  by  a 
thousand  appalling  and  confounding  reflections  ;  and 


DISCOURSE  IV.  61 

his  son's  innocent  questions,  "Behold  the  fire  and 
the  wood,  but  where  is  the  Lamb  for  a  burnt  offer- 
ing ?"  must  have  embarrassed  him  still  more.  Yet 
the  superior  energy  of  his  mind  supported  him.  His 
Confidence  in  God  was  above  every  other  feeling ; 
and  fearful  as  the  task  was,  his  piety  was  as  fervent 
as  ever. 

On  their  arrival  at  the  "  Mount  Moriah,"  Abra- 
ham raises  an  Altar — arranges  the  wood — and  then 
takes  his  beloved  son,  his  dearly  beloved  son, — the 
desire  and  dehght  of  his  age, — and,  banishing  all 
paternal  tenderness,  he  places  him  on  the  altar  for 
sacrifice.  Isaac  now  perceives  that  he  himself  is 
to  be  the  devoted  victim ;  but  having  been  brought 
up  in  the  fear  of  God,  and  stimulated  by  the  example 
of  his  pious  father,  he  readily  suffers  himself  to  be 
bound,  and  with  submissive  faith  gives  himself  up  as 
a  sacrifice  to  the  Lord. 

But  that  Great  and  Merciful  God  who  had  observ- 
ed all  this  devotion,  and  who  had  contemplated  all 
this  glorious  struggle  of  feehng,  would  not  suffer  the 
life  of  his  faithful  servant  to  be  sacrificed  in  thus 
following  the  course  of  his  duty.  The  preparatory 
acts  were  all  performed — the  heart  of  his  servant  was 
ready — the  hand  was  uplifted — and  the  knife  was  just 
about  to  be  plunged  into  the  victim :  when  the  voice 
of  an  Angel  was  suddenly  heard,  declaring,  "  Lay 
not  thine  hand  upon  the  lad,  neither  do  thou  any- 
thing to  him  ;  for  now  I  know  that  thou  fearest  God, 
seeing  thou  hast  not  withheld  thy  son,  thine  only  son 
from  me." 


62    DISCOUKSES  ON  THE  BOOK  OF  GENESIS. 

What  a  joyful  transition  was  this  ! — and  how  trans- 
porting must  have  been  the  feehngs  of  both  father 
and  son  at  this  gracious  interposition  of  Heaven ! 
How  eagerly  does  Abraham  unbind  his  dutiful  child, 
and  with  what  rapture  do  they  embrace  each  other 
in  this  more  than  resurrection  from  the  dead !  The 
Patriarch  prophecied  truly,  when  he  told  his  son  that 
"  God  would  provide  the  Lamb  for  the  sacrifice  ;" 
for  just  behind  him  appeared  a  ram,  caught  in  the 
thicket  by  his  horns.  "And  Abraham  went  and 
took  the  ram,  and  offered  him  up  for  a  burnt  offering 
instead  of  his  son." 

This  indeed  was  a  joyful  sacrifice  of  thanksgiving, 
at  which  the  devout  feelings  of  the  worshipers  were 
exalted  to  the  highest  stage  of  gratitude.  Abraham 
and  his  son  having  performed  their  duty  to  God, 
descended  the  mountain,  and  returned  home  with 
hearts  full  of  gladness,  love,  and  faith. 

Is  it  possible  to  contemplate  this  extraordinary  and 
affecting  narrative,  without  seeing  to  what  extent  a 
true  religious  feeling  carried  our  pious  forefather, 
Abraham  ?  The  consideration  must  fill  us  with 
unbounded  admiration.  It  serves  us  at  the  present 
day  as  a  powerful  example,  to  show  us  that  our  faith 
and  veneration  towards  the  Great  Creator  of  the 
Universe  ought  to  be  perfect.  That  we  are  not  to 
attempt  to  account  for  that  which  may  appear  strange 
to  our  feeble  reason,  but  that  we  must  implicitly 
obey  the  instructions  of  Heaven  without  hesitation, 
at  all  times  and  under  all  circumstances.    It  but  too 


DISCOURSE  IV.  63 

often  occurs,  that  even  religious  persons  when  called 
upon  to  resign  a  darling  object  to  the  will  of  Heaven, 
are  apt  to  be  fretful  and  even  rebelUous  against  the 
Lord.  They  think  their  trial  is  peculiar,  and  that 
their  lot  is  unjustly  hard.  Let  such  persons  con- 
template the  burden  laid  upon  Abraham,  and  the 
conduct  of  the  Patriarch  throughout  the  whole  of  this 
tragical  scene.  They  will  then  become  convinced 
that  it  is  not  the  blood  of  the  immolated  victim  that 
is  pleasing  to  the  Lord,  but  obedience  to  his  voice. 
"Behold  to  obey  is  better  than  sacrifice,  and  to 
hearken  than  the  fat  of  rams."     Samuel  15  :  22. 

The  Almighty  fully  verified  all  this  in  the  reward 
he  promised  to  his  faithful  servant  in  obeying  his 
directions  in  all  the  vicissitudes  of  his  pilgrimage. 
"  By  myself  have  I  sworn,  saith  the  Lord,  for  be- 
cause thou  hast  done  this  thing,  and  hast  not  with- 
held thy  son,  thine  only  son ; 

"  That  in  blessing  I  will  bless  thee,  and  in  multi- 
plying I  will  multiply  thy  seed,  as  the  stars  of  the 
heaven,  and  as  the  sand  which  is  upon  the  sea- 
shore; and  thy  seed  shall  possess  the  gate  of  his 
enemies. 

And  in  thy  seed  shall  all  the  nations  of  the  earth 
be  blessed ;  because  thou  hast  obeyed  my  voice." 
Genesis  22 :  16-18. 


DISCOURSE   V. 


Feom  the  First  Verse  of  the  Twenty-Third  Chapter  of  GEif- 
BSis  to  the  end  op  the  Eighteenth  Verse  of  the  Twenty- 
Fifth  Chapter. 

My  dear  young  Friends : — 

At  the  conclusion  of  the  last  discourse  we  left  the 
Patriarch  Abraham  at  Beersheba,  which  was  situated 
south  of  the  Land  of  Canaan,  The  several  trials  of 
his  faith  being  ended,  and  God  having  blessed  him 
with  a  pious  and  dutiful  son,  Abraham  was  desirous 
of  setthng  and  ending  his  days  in  the  land  which  the 
Lord  had  promised  as  an  inheritance  to  his  children. 

During  the  absence  of  Abraham  from  home  Avith 
Isaac,  his  son,  Sarah  was  uneasy  about  them.  She 
therefore  set  out  on  her  journey  to  Canaan  to  make 
the  necessary  inquiry  after  her  husband  and  son. 
On  her  arrival,  however,  at  a  place  called  Hebron, 
she  fell  sick  and  died.  Intelligence  of  the  event  was 
quickly  dispatched  to  Abraham,  who  immediately 
hastened  to  the  spot  "  to  mourn  for  Sarah,  and  to 
weep  for  her." 

This  afflicting  circumstance  occurring  at  a  distance 
from  his  own  home  caused  Abraham  great  difficulty. 


DISCOURSE  V.  66 

He  had  no  land  of  his  own  in  that  part  of  the  coun- 
try, wherein  he  could  bury  his  wife.  He  was  there- 
fore anxious  to  provide  a  burying  place  for  her  in 
the  country  where  he  dwelt ;  and  the  manner  in 
which  he  procured  it,  is  an  additional  testimony  of 
the  noble  disinterestedness  of  his  mind.  Having 
called  the  heads  of  the  country  together,  Abraham 
stood  up  from  before  his  dead,  and  spake  unto  them, 
saying,  "  I  am  a  stranger  and  a  sojourner  with  you ; 
give  me  a  possession  of  a  burying  place  with  you, 
that  I  may  bury  my  dead  out  of  my  sight. 

And  the  children  of  Heth  answered  Abraham, 
saying  unto  him,  Hear  us  my  lord  ;  thou  art  a 
mighty  prince  among  us  ;  in  the  choice  of  our  sepul- 
chres bury  thy  dead ;  none  of  us  shall  withhold  from 
thee  his  sepulchre,  but  that  thou  mayest  bury  thy 
dead."     Genesis  23 :  3-7. 

Hence,  it  appears,  that  Abraham  was  highly  re- 
spected by  the  chiefs  of  that  country,  though  he  was 
but  a  stranger  and  a  sojourner  among  them.  The 
power  and  wealth  of  the  Patriarch  were  calculated 
to  excite  the  jealousy  and  envy  of  his  neighbors,  but 
his  integrity,  piety,  and  courtesy  conciliated  their 
esteem,  and  produced  in  their  minds  a  powerful 
interest  in  his  favor.  The  obliging  answer  which  he 
received  to  his  petition,  led  the  Patriarch  to  sohcit 
the  Cave  of  Machpelah  in  a  field  belonging  to 
Ephron,  one  of  the  chiefs  of  that  country.  No 
sooner  did  he  intimate  his  desire  for  that  spot  with  a 
wish  to  purchase  it,  than  the  owner  with  an  eager 


66    DISCOURSES  ON  THE  BOOK  OE  GENESIS. 

liberality  exclaimed,  "  Nay,  my  lord,  hear  me  ;  the 
field  I  give  thee,  and  the  cave  that  is  therein.  I 
give  it  thee ;  in  the  presence  of  my  people  give  I  it 
thee ;  bury  thy  dead."  The  politeness  of  Ephron 
rises  far  superior  to  the  most  delicate  and  enlarged 
urbanity  of  modern  times  ;  nor  is  the  independent 
spirit  of  Abraham  entitled  to  less  admiration.  Though 
grateful  to  Ephron  for  his  noble  and  generous  offer, 
he  would  not  possess  a  burial  place  among  strangers, 
without  having  a  fair  and  lasting  claim  to  it ;  there- 
fore after  returning  his  acknowledgments  to  the 
owner,  he  insists  upon  paying  him  for  the  field. 
Ephron  finding  him  immovable  on  this  point,  said : 
"  The  land  is  worth  four  hundred  shekels  of  silver  ; 
what  is  that  between  me  and  thee .? — bury  therefore 
thy  dead." 

And  Abraham  hearkened  unto  Ephron,  and 
Abraham  weighed  unto  Ephron  the  silver  which  he 
had  named,  in  the  presence  of  the  sons  of  Heth, — 
four  hundred  shekels  of  silver,  current  money  with 
the  merchant."     Genesis  23 :  15. 

"Tradition  informs  us  that  Abraham  was  very 
anxious  to  purchase  this  spot,  as  it  was  said,  that 
Adam  and  Eve  were  buried  there.  He  also  wished 
to  secure  it  for  himself  and  his  family,  because  it 
was  in  the  Holy  Land,  where  he  too  was  desirous  of 
bemg  buried.  We  accordingly  find  here  a  detail  of 
the  form  and  manner  of  its  purchase,  the  pubhc 
declaration  thereof,  and  the  bargain  ratified  in  the 
presence  of  the  people :    "And  the  field,  and  the 


DISCOURSE   V.  67 

cave  that  is  therein,  were  made  sure  unto  Abraham 
for  a  possession  of  a  burying  place  by  the  Sons  of 
Heth." 

This  place  was  called  "  Mengorath  Hamachpelah," 
and  was  a  capacious  hollow  or  cave  in  the  earth.  It 
Tffas  the  custom  in  those  days,  and  which  continued 
some  time  after,  to  bury  the  dead  in  hollow  caves 
under  ground — very  different  from  the  present  mode 
of  digging  graves  and  filling  them  up  again  with  the 
earth  taken  therefrom.  In  those  days,  the  dead  were 
placed  in  a  cavern  which  Avas  occasionally  visited  by 
the  friends  of  the  deceased. 

In  this  manner,  we  find,  that  the  Egyptians  de- 
posited the  bodies  of  their  relations  and  friends; 
and  being  willing  to  preserve  them  for  such  visita- 
tions, they  embalmed  them  to  prevent  disintegration 
or  putrefaction,  by  which  means  the  bodies  remained 
for  ages  without  much  alteration. 

An  evidence  of  this  practice  may  be  seen  even  at 
this  day  in  the  mummies  brought  from  Egypt  of 
persons  who  were  buried  probably  more  than  two 
thousand  years.  The  same  mode  was  adopted  by 
Joseph  with  the  corpse  of  his  father,  Jacob.  We 
find  also  that  the  body  of  Joseph  was  preserved  for 
many  years  after  his  death,  so  that  it  could  be 
carried  out  of  Egypt  when  the  Israelites  left  that 
countiy,  nearly  two  hundred  years  after  his  demise. 
Two  things  here  present  themselves  to  our  notice : 
Ist.  That  this  is  the  first  instance  related  in  the 
Bible  of  the  necessity,  as  well  as  the  duty  incumbent 


68         DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

on  US,  to  bury  the  dead — to  withdraw  from  our 
presence  the  sad  change  which  the  mortal  part  of 
the  human  frame  undergoes  from  decomposition — 
and  to  deposit  the  body  in  that  Earth  whence  part  of 
its  composition  is  derived.  Burying  the  dead  is  also 
necessary  to  prevent  the  ill-effects  which  would  be 
produced  on  the  living  by  the  efluvia  accompanying 
the  decomposition  of  animal  bodies,  tainting  the 
atmosphere  with  their  destructive  qualities.  The 
soul  that  animated  the  body  during  life,  being  now 
departed,  returns  to  Heaven  to  its  Maker,  there  to 
receive  such  punishment  or  reward  as  its  conduct 
through  life  may  have  merited.  The  shocking  and 
lamentable  change  which  the  body  undergoes  after 
death,  necessitates  its  removal  from  the  human  eye, 
so  that  the  respect  which  was  entertained  for  the 
deceased  while  living,  may  not  be  lessened,  through 
the  horrid  appearance  of  the  body  after  the  flight  of 
the  soul. 

2d.  The  solemn  form  of  burial — the  serious  act  of 
putting  away  from  us  forever,  the  body  of  a  person 
with  whom  we  have  with  comfort  or  pleasure  passed 
our  lives,  or  one  whose  actions  we  have  regarded 
with  respect  and  even  admiration — must  tend  to 
produce  a  powerful  effect  on  the  minds  of  the  sur- 
vivors. They  feel  the  deprivation  with  great  sorrow 
and  grief,  and  the  reflection  is  at  all  times  concom- 
itant, that  sooner  or  later,  they  will  each  and  every 
one  of  them  become  a  like  inanimate  mass  and  be 
deposited  in  the  Earth  a  prey  to  the  worm,  lost  and 
forgotten. 


DISCOUESE  V.  69 

Such  a  reflection  cannot  fail  to  impress  upon  us 
the  necessity  of  performing  good  and  useful  acts 
during  hfe,  in  order  that  we  may  not  be  forgotten  by 
our  friends  when  we  shall  be  no  more.  It  should 
also  be  strongly  impressed  on  our  consideration  that 
the  allotment  of  hfe,  and  the  disposition  of  events, 
are  in  the  hands  of  a  Supreme  Power— the  Ahnighty 
Creator  of  Heaven  and  Earth. 

We  should  at  all  times  be  sensible  of  our  own 
mortality— and  have  a  confident  and  hvely  hope  of 
that  solemn  time  when  corruption  shall  no  longer 
exist,  and  when  the  grave  shall  yield  up,  at  the 
command  of  Omnipotence,  its  sleeping  inhabitants. 
Hence,  following  the  dead  to  the  grave  and  perform- 
incr  the  last  rehgious  rites,  were  instituted  by  our 
Sages  of  blessed  memory,  as  important  duties  not 
only  out  of  respect  to  the  departed,  but  as  an  especial 
lesson  to  the  living ;  and  for  this  purpose  it  is,  that 
one  of  the  most  expressive  and  emphatic  prayers 
ever  composed,  is  directed  to  be  read  at  our  funeral 
service.  No  Ritual  was  ever  composed  more  solemn 
more  true,  or  more  soul-stirring  than  that,  handed 
do\Yn  to  us,  from  time  immemorial ;  and  none  appeals 
more  strongly  to  the  heart,  or  is  better  calculated  to 
awaken  in  man  those  feeUngs  which  should  predomi- 
nate on  such  solemn  occasions. 

It  is  to  be  regretted  that  men  now-a-days  attend  a 
funeral  more  from  custom  and  habit,  than  from  a 
pious  and  reUgious  feehng — and  when  the  Rich  die, 
their  remains  are  attended  to  the  grave  by  their 


70         DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

friends  and  acquaintances  merely  from  the  esteem 
he  was  held  in,  because  of  his  wealth.  It  were  to  be 
wished  that  more  seriousness  should  be  attached  to 
this  ceremony — that  the  people  would  call  all  the 
surrounding  circumstances  to  mind,  and  take  a  lesson 
from  them ;  that  such  is  the  end  of  all  men ;  that 
the  rich  and  the  poor,  the  strong  and  the  weak,  be- 
fore the  Lord  of  all  the  Earth,  are  equal — provided 
they  are  good  and  virtuous. 

On  the  reading  of  the  funeral  service  we  should 
reflect  on  the  short  tenure  of  life,  and  resolve  to 
employ  our  time  in  a  manner  acceptable  to  our 
Father  in  Heaven.  The  child  should  also  reflect 
upon  the  object  and  purpose  of  reciting  the  Kadish 
during  the  eleven  months  succeeding  the  demise  of  a 
Parent.  This  Kadish,  generally  speaking,  is  a  timely 
and  ejaculatory  praise  and  glorification  of  Almighty 
God — showing  that  the  child,  though  grieved  at  the 
death  of  a  parent,  does  not  at  the  same  time  murmur 
against  the  decrees  of  Providence,  and  the  natural 
consequences  of  mortality.  In  truth,  it  should  be  to 
us  a  solemn  lesson  that  we  are  but  humble,  perish- 
ing beings.  We  should  at  all  times  strongly  bear  in 
mind  our  own  unworthiness,  and  by  our  good  conduct 
aim  at  deserving  happiness  in  this,  as  well  as  eternal 
blessing  in  2i  future  world. 

We  should  also  pray  that  our  conduct  through 
life  may  prove  such  as  to  deserve  a  longer  duration 
to  our  name  and  reputation  than  that  which  is  allow- 
ed to  our  mortal  frame,  which  must  sooner  or  later 


DISCOURSE   V.  71 

become  a  prey  to  the  worm,  and  be  thereby  lost  to 
the  world  at  large.  "  For  our  days  are  like  a  shadow 
that  passeth,  like  a  cloud  that  is  vanished,  and  like 
the  dust  that  flieth." 

Let  us  now  return  to  the  remaining  portion  of  this 
section.  We  felt  ourselves  called  upon  to  make  the 
digression,  in  order  to  explain  to  our  young  friends 
the  origin  of  the  custom  of  Burying  the  dead  as 
deduced  from  Bible  History,  as  well  as  the  Order  of 
service  performed  at  our  funerals  up  to  the  present 
day.  We  shall  continue  this  mode  of  explaining  all 
matters  which  may  present  themselves  in  the  course 
of  our  labors  for  the  information  of  our  readers  in 
general. 

The  Patriarch  Abraham  being  now  left  a  widower, 
and  advanced  in  years,  began  to  think  how  he  should 
dispose  of  his  son,  Isaac,  and  provide  for  his  future 
prospects  in  hfe.  He  was  anxious  to  keep  Isaac  true 
to  the  Religion  he  had  taught  him.  He  was  quite 
satisfied  with  his  passive  faith  and  obedience  as 
exhibited  by  his  readiness  to  be  bound  on  the  Altar 
as  a  sacrifice  to  his  God.  It  became  now  a  matter  of 
serious  consideration  with  Abraham  how  and  where 
to  select  a  wife  suitable  for  him.  Experience  had 
sufficiently  taught  him  how  much  men's  happiness, 
feelings,  and  opinions  are  influenced  by  their  wives. 
He  was,  therefore,  extremely  anxious  that  his  son 
should  not  mix  with  the  surrounding  nations  and 
thus  run  the  risk  of  having  his  pure  faith  contam- 
inated by  the  sentiments  and  example  of  a  pagan 


72         DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

woman  and  her  relations.  He  therefore  commissioned 
his  trusty  servant  Eliezer,  and  bound  him  by  an  oath 
-to  go  and  seek  a  proper  and  suitable  wife  for  his  son, 
with  the  following  instructions :  "And  I  will  make 
thee  swear  by  the  Lord,  the  God  of  Heaven,  and  the 
God  of  the  Earth,  that  thou  shalt  not  take  a  wife 
unto  my  son  of  the  daughters  of  the  Canaanites, 
among  whom  I  dwell.  But  thou  shalt  go  unto  my 
country,  and  to  my  kindred,  and  take  a  wife  unto 
my  son  Isaac."     Genesis  24 :  3-4. 

He  gave  Eliezer  a  further  charge,  that  if  the 
woman  should  not  be  willing  to  come  to  his  country, 
Isaac  should  by  no  means  go  to  hers,  and  settle 
among  strangers,  for  that  would  prove  destructive  of 
all  his  plans,  as  he  expressly  tells  his  servant :  "And 
if  the  woman  will  not  be  willing  to  follow  thee,  then 
thou  shalt  be  clear  from  this  my  oath ;  only  bring 
not  my  son  tliither  again." 

Eliezer  set  out  on  his  mission,  very  well  provided 
with  camels  and  valuable  property.  He  traveled  to 
Mesopotamia,  the  city  where  Nahor,  Abraham's 
brother  dwelt.  On  coming  near  the  Town  he  halted 
his  camels  near  a  well,  prayed  to  God  for  success  in 
his  present  undertaking,  and  determined  on  the  fol- 
lowing mode  of  conduct.  It  being  the  custom  for 
the  young  women  to  come  out  of  the  Town  to  draw 
water  from  the  weU,  Eliezer  said  to  himself,  I  will 
wait  here,  and  the  first  young  woman  that  I  shall 
ask  for  water,  who  shall  readily  give  me  to  drink, 
and  ofier  to  water  my  camels,  I  shall  consider  the 
one  allotted  for  my  master's  son,  Isaac. 


DISCOURSE   V.  73 

Eliezer  here  proved  himself  a  fit  and  proper  per- 
son for  the  business  he  had  undertaken.  He  well 
knew  that  the  great  happiness  in  the  married  state 
depends  on  the  kindness  and  industry  of  the  Woman, 
and  that  an  experiment  like  this,  would  show  him  the 
temper  and  disposition  of  the  maiden. 

He  had  scarcely  concluded,  before  Rebekah  came 
out  of  the  Town  with  a  pitcher  on  her  shoulder  to 
draw  water,  which  having  filled,  she  was  about  to  go 
away.  Eliezer  observing  her  to  be  very  beautiful 
and  extremely  modest,  ran  towards  her  and  requested 
a  drink  of  water.  She  with  great  good  nature  im- 
mediately lowered  the  pitcher  on  her  hand  and  held 
it  for  him  to  drink  ;  and  when  he  had  done  drinking, 
she  said:  "  I  will  draw  some  also  for  your  camels" 
— all  tiiis  was  done  so  readily  and  with  such  good 
nature,  that  Ehezer  stood  silently  admiring  her,  and 
secretly  hoping  that  she  might  prove  to  be  of  a  family 
answering  his  commission.  He  then  presented  her 
with  a  golden  nostril  Ring,  and  two  bracelets  of 
great  value.  He  then  said  to  her,  "Pray,  whose 
daughter  are  you  ? — Can  I  have  a  place  in  your 
father's  house  to  lodge  ?"  To  Avhich  she  replied :  "I 
am  the  Grand- daughter  of  Nahor.  We  have  plenty 
of  fodder  for  your  cattle  and  Room  for  yourself." 

"  Blessed  be  thou,  0  God,"  cried  Ehezer,  "  Thou 
hast  not  ceased  thy  Grace  from  my  master,  that  thou 
hast  guided  me  to  the  house  of  my  master's  brother." 

Rebekah  then  ran  home  and  told  her  mother  all 
that  had  happened.     Her  brother,  whose  name  was 


74         DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

Laban,  seeing  the  golden  ornaments  on  his  sister's 
hand,  went  out  to  EUezer  and  invited  him  to  his 
House,  gave  shelter  and  food  for  his  cattle,  and 
made  him  heartily  welcome.  Eliezer,  however,  full 
of  the  business  he  came  about,  and  thankful  to  God 
for  his  success  hitherto,  makes  his  proposal  immedi- 
ately— and  after  telling  who  he  is,  and  the  history 
of  his  mission,  he  asks  to  take  Rebekah  home  Avith 
him  for  a  wife  for  his  master's  son,  Isaac.  The  father 
and  brother  of  the  damsel  make  no  objection,  and 
after  asking  Rebekah's  consent,  and  getting  her 
slaves  and  other  things  ready,  they  give  her  their 
blessing,  and  she  sets  out  on  the  journey. 

One  evening,  near  the  latter  part  of  the  journey, 
they  observed  a  man  coming  towards  them,  who, 
EUezer  said,  was  his  master ;  upon  which  Rebekah 
shpped  off  the  camel,  and  put  on  her  veil  according 
to  the  custom  of  the  country.  When  Isaac  saw  her 
beauty  and  her  modest  behavior,  and  heard  the 
account  of  her  kindness  and  good  nature,  he  took  her 
home  to  the  tent  of  his  late  mother,  married  her,  and 
loved  her  ever  after. 

Having  thus  succeeded  in  uniting  Isaac  according 
to  his  wish,  Abraham  himself  took  a  second  wife, 
whose  name  was  Keturah,  by  whom  he  had  several 
children,  who  became  the  heads  of  popular  tribes. 
Finding  at  length  that  the  infirmities  of  age  were 
gaining  fast  upon  him,  and  that  his  dissolution  could 
not  be  far  off,  he  settled  his  worldly  affairs,  giving 
a  portion  to  each  of  his  other,  sons,  and  leaving  the 


DISCOURSE   V.  75 

principal  estate  to  Isaac  as  heir  of  the  promise  made  to 
him  by  the  Almighty  on  a  former  occasion.  Having 
thus  provided,  as  every  man  should  do,  for  the  future 
comfort  of  his  family,  Abraham  no  doubt,  prepared 
for  his  great  change  in  a  manner  becoming  his  pious 
character.  That  solemn  event  at  last  arrived,  and 
Abraham  departed  this  life — an  old  man  and  full  of 
years — at  the  age  of  one  hundred  and  seventy-five. 
The  remains  of  the  venerable  Patriarch  were  with 
the  greatest  solemnity  deposited  by  the  side  of  his 
beloved  Sarah,  in  the  cave  of  Machpelah,  by  his 
sons,  Isaac  and  Ishmael. 

This  picture  is  both  touching  and  instructive. 
Death,  the  great  dissolver  of  aU  human  relations, 
ought  at  least  to  be  the  means  of  reconcihng  those 
who  remain  behind.  Why  should  brothers  be  dis- 
united and  envious  of  each  other,  when  the  time  is 
hastening  on,  when  the  one  will  be  consigned  to  the 
silent  grave,  and  the  surviving  party  will  feel,  if  not 
wholly  lost  to  humanity,  a  sense  of  regret  that  any 
unbrotherly  feehng  shoiild  have  arisen  in  his  breast. 
Isaac  and  Ishmael,  though  once  discordant,  unite  in 
sympathetic  sorrow  over  the  grave  of  their  father, 
Abraham,  and  become  friendly  disposed  towards 
each  other.  Let  the  lesson  they  teach,  be  carefully 
improved  by  all  who  bear  the  fraternal  character, 
and  induce  them  to  go  and  do  likewise. 

The  balance  of  this  portion  goes  on  to  detail  the 
family  record  of  Ishmael,  who  formed  twelve  chiefs 
of  wandering  tribes  according  to  the  promise  of  the 


76    DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

Lord  to  Abraham :  "And  also  of  the  son  of  the 
Bondwoman  will  I  make  a  nation,  because  he  is  thy 
seed." 

This  relation  concerning  the  children  of  Keturah, 
and  many  others  of  the  same  class  throughout  the 
Bible,  are  merely  to  notice  the  fact  of  their  exist- 
ence ;  but  the  subsequent  history  is  only  carried  out 
through  one  branch  of  a  family.  In  the  same  man- 
ner we  see  the  history  of  Adam  was  only  continued 
through  the  family  of  Seth  till  Noah,  of  whose  de- 
scendants the  principal  account  carried  on,  is  that  of 
Shem.  Thus,  the  history  of  the  Patriarchs  com- 
menced with  Abraham  and  is  continued  to  Isaac, 
and  Ishmad  is  only  mentioned  at  this  part  of  the 
history.  We  shall  find  the  same  system  followed 
with  Esau,  of  whom  we  hear  httle  more  after  the 
first  account.  As  the  history  proceeds,  it  confines 
itself  to  Jacob  and  his  descendants,  called  the  "  Chil- 
dren of  Israel"  and  whose  descendants  are  the 
Israelites  of  the  present  day. 

The  history  of  Abraham  has  shown  us  the  great 
virtue  of  a  true  sense  of  Religion  and  a  proper  ven- 
eration towards  the  great  Creator  of  the  Universe. 
It  teaches  us  to  be  pious  and  faithful,  to  put  our 
trust  in  God  and  fear  no  evil,  and  to  stop  at  no  diffi- 
culty which  may  appear  to  prevent  our  acting  rightly. 
We  must  depend  in  full  confidence  on  that  mighty 
power,  who  is,  as  the  Psalmist  declares,  "  good  to 
all,  and  whose  tender  mercies  are  over  all  his  works." 
The  character  of  Abraham  is  best  seen  by  the  actions 


DISCOURSE   V.  77 

recorded  of  him,  and  how  brilliant  does  it  appear ! 
An  unshaken  confidence  in  God,  who  called  him  out 
of  his  native  land,  and  distinguished  him  throughout 
his  state  of  Pilgrimage.  We  shall  see,  as  we  proceed 
in  the  reading  of  the  Sacred  Volume,  the  same  senti- 
ments, and  the  same  actions  followed  up  by  his  chil- 
dren Isaac  and  Jacob ;  and  may  we  who  are  the 
descendants  of  the  Children  of  Israel  foUow  in  their 
footsteps. 

May  we  also  act  as  they  did,  and  thus  find  favor 
and  grace  in  the  sight  of  the  Lord,  and  may  our 
conduct  be  ever  approved  by  Him.     Amen. 


DISCOURSE  VI. 


Pbom  the  Nineteenth  Vekse  of  the  Twenty-Fifth  Chaptee 
TO  the  End  of  the  Ninth  Verse  of  the  Twenty-Eighth 
Chapter. 

My  dear  young  Friends : — 

This  section  of  the  Bible  proceeds  with  the  history 
of  the  Patriarchs.  Having  in  the  last  discourse 
detailed  that  of  Abraham  and  merely  mentioned  the 
names  of  the  descendants  of  Ishmael,  the  section  we 
shall  now  consider,  confines  itself  solely  to  the  relation 
of  what  occurred  to  Isaac. 

Rebekah,  like  her  mother-in-law,  proved  barren. 
Hence,  Isaac,  like  his  father  Abraham,  became 
unhappy,  and  prayed  to  God  to  relieve  his  distress. 
His  petition  was  granted,  and  Rebekah  was  favored 
with  two  sons.  The  first  born  was  of  a  red  or  copper- 
colored  complexion,  and  covered  all  over  with  hair, 
and  on  that  account  was  named  Esau.  The  second- 
born  was  named  Jacob.  These  boys  grew  up  to 
manhood.  Esau  became  a  mighty  Huntsman,  and 
was  constantly  in  the  field  ;  while  Jacob,  whose  dis- 
position was  more  steady,  and  piously  inclined,  re- 
mained at  home  engaged  in  study,  and  tending  his 


DISCOURSE   VI.  79 

father's  sheep.  Esau,  -who  constantly  brought  home 
game  from  the  field,  became  the  father's  favorite ; 
but  Jacob  who  was  more  quiet  and  doinestic,  was  the 
favorite  of  the  mother. 

One  day  when  Jacob  had  just  prepared  some 
lintel  pottage,  Esau  came  in  from  the  chase,  fatigued 
and  hungry,  and  demanded  eagerly  of  Jacob  some  of 
this  pottage,  and  in  a  very  abrupt  manner  called  out 
to  Jacob :  "  Give  me  to  eat  of  this  red  pottage." 
Jacob  had  cooked  this  pottage  for  the  family;  and 
being  in  the  habit  of  seeing  Esau  bring  home  game 
(which  at  this  time  it  is  likely  he  had  not  done),  said 
to  him,  "  If  you  will  sell  me  your  birthright,  you  shall 
have  some  of  my  pottage."  Esau  cries  out,  "  I  am 
dying  with  hunger,  what  care  I  for  a  birthright  ?" 
Upon  which,  he  immediately,  with  an  oath,  sold  his 
birthright  to  Jacob,  who  gave  him  in  return,  some 
Bread  and  some  pottage  of  lentiles ;  "  And  he  did 
eat  and  drink,  and  rose  up  and  went  his  way — thus 
Esau  despised  the  Birthright." 

We  must  here  remark  that  the  circumstance  just 
alluded  to,  appears  at  first  sight  almost  too  trifling  to 
be  worthy  a  place  in  the  Bible  ;  but  upon  due  reflec- 
tion we  shall  become  convinced  that  there  is  no  part 
of  the  history  related  by  the  sacred  writer  that  has 
not  some  serious  meaning,  or  that  does  not  teach  us 
some  important  and  useful  lesson.  Short  as  this  tale 
is,  it  strongly  developes  the  characters  and  disposi- 
tions of  the  two  brothers. 

Esau,  a  man  who  Hved  at  large,  constantly  in 


80    DISCOUKSES  ON  THE  BOOK  OF  GENESIS. 

the  field,  hunting  game  for  food,  or  wild  beasts  for 
destruction,  had  the  manners  and  sentiments  of  rude 
and  uncivilized  people.  His  wants  were  confined  to 
those  of  food  and  clothing.  Continually  exposed  to 
the  weather  and  to  the  danger  of  being  destroyed  by 
the  ferocious  animals  he  chased,  he  never  gave  him- 
self any  thought  about  his  moral  state,  or  even  about 
a  God.  He  was  a  wild,  inconsiderate,  being.  When 
he  came  in,  pressed  with  hunger,  he  impatiently 
cried  out,  "  put  some  of  this  red  pottage  into  my 
mouth,  for  I  am  fatigued  and  hungry."  And  when 
Jacob  attempted  to  bargain  with  him  for  the  Birthr 
right,  he  makes  no  conditions.  The  Birthright  does 
not  appear  to  him  worth  caviling  about,  but  he 
readily  gives  it  up,  saying,  "  Of  what  consequence  is 
the  Birthright  to  me  ? — I  am  a  hunter,  and  every 
hour  hkely  to  be  MUed  in  the  chase  :  I  care  nothing 
for  this  Birthright,  only  give  me  some  of  this  nice  red 
pottage."  Hence,  as  is  afterwards  very  properly 
remarked,  having  eaten  his  fill,  he  was  satisfied — and 
consequently  "  Esau  despised  his  Birthright." 

So  inconsiderate  was  Esau,  and  so  rough  his  dis- 
position, that  he  gave  himself  neither  thought  nor 
trouble  respecting  the  nature  of  this  birthright,  for 
having  no  thought  for  the  future,  he  only  sought  his 
present  gratification. 

Jacob,  however,  who  was  "  a  plain  man,  dweUing 
in  tents,"  had  more  reflection.  He  knew  and  con- 
sidered well  the  words  of  God  to  his  grandfather 
Abraham :  "I  will  establish  my  covenant  between 


DISCOURSE   VI.  81 

me  and  thee  and  thy  seed  after  thee  in  their  genera- 
tions for  an  everlasting  covenant,  to  be  a  God  unto 
thee,  and  to  thy  seed  after  thee."  Genesis  17  :  7. 
Jacob  knew  and  felt  assured  that  the  descendants  of 
his  father  would  be  the  persons  who  were  not  only  to 
inherit  the  land  of  Canaan,  but  who  were  allotted  to 
be  God's  chosen  and  peculiar  people.  Jacob  was 
also  well  aware,  and  had  too  much  judgment,  not  to 
know  the  value  of  such  an  inheritance.  He  was  too 
pious  not  earnestly  to  wish  it  might  fall  to  his  lot, 
though  doubtful  that  the  promise  would  be  fulfilled  in 
him.  He  had  observed  that  although  his  grandfather 
Abraham  had  Ishmael  by  Hagar,  and  many  other 
children  by  Keturah,  yet  that  his  father  Isaac  alone 
was  to  be  the  heir  was  clear, — as  it  was  specifically 
promised  by  the  Almighty  that  succession  should  be 
through  the  son  of  Sarah  :  "  For  in  Isaac  shall  thy 
seed  be  called,"  and  therefore  Isaac  was  decidedly 
pointed  out  by  God  as  the  intended  person  whose 
family  was  to  be  so  highly  distinguished ;  but  no  such 
marked  distinction  had  taken  place  in  his  case. 
Jacob  could  not  tell  which  of  the  two  sons  of  his 
father  would  be  considered  as  the  heir  to  this  bless- 
ing. They  were  twins,  and  therefore  appeared  to  be 
equally  entitled ;  yet  from  the  previous  example  it 
was  to  be  presumed,  that  but  one  of  them  was  in- 
tended to  be  the  person.  Esau  had  probably  the 
better  claim,  as  he  was  the  first  bom  of  the  two. 
Jacob  was  moreover  well  aware  that  neither  the 
manners  nor  the  disposition  of  Esau  were  at  all  of 

5 


82      DISCOURSES  on  the  book  of  genesis. 

the  serious  character  requisite  for  rehgious  and  pious 
conduct,  and  he  being  willing  to  insure  something 
like  a  right  to  himself,  took  this  opportunity  of  offer- 
ing to  purchase  the  birthright  from  his  brother,  and 
in  which  transaction  he  found  no  difficulty.  Esau 
estimated  it  of  little  or  no  value,  and  was  quite  care- 
less and  indifferent  about  it.  This  portion  of  BibUcal 
history  carries  likewise  with  it  a  curious  specimen  of 
the  mode  in  which  Providence  arranges  the  affairs  of 
mankind.  In  all  circumstances  regarding  himself, 
Man  is  allowed  a  free  will,  but  the  ultimate  progress 
of  things  is  the  ordination  of  Divine  superintendence, 
as  the  wise  men  of  old  have  declared  it  as  their 
belief,  that  "All  things  are  ordained  by  Providence, 
excepting  those  relating  to  the  duties  of  man  towards 
his  God ;"  and  hence  the  manner  in  which  affairs 
are  to  be  brought  about  is  often  left  to  the  good  or 
evil  actions  of  men,  which,  however  different,  at  least 
in  one  way  or  the  other  always  tend  to  produce  the 
effects  originally  fixed  by  fate.  In  this  instance,  it  is 
evident  from  the  subsequent  events,  that  Jacob  was 
the  branch  through  which  the  knowledge  of  God  and 
his  worship  was  destined  to  be  communicated,  but 
the  means  by  which  this  was  to  be  consummated,  was 
evidently  to  appear  as  the  result  of  human  actions. 
Esau  was  born  with  propensities  highly  useful  to 
man's  physical  necessities,  that  is,  for  the  procurance 
of  food  and  raiment,  and  for  the  removal  from  the 
habitable  part  of  the  Globe  of  ferocious  animals. 
Jacob,  again,  had  faculties  of  a  more  meek  and  stu- 


DISCOURSE   VI.  83 

dious  nature,  such  as  are  best  calculated  to  lead 
men  to  their  moral  good,  and  insure  their  happiness 
by  a  civil  and  religious  mode  of  life.  Jacob  had 
therefore  acquired  a  high  sense  of  right  and  wrong. 
He  was  sensible  that  his  brother,  being  the  elder, 
had  a  greater  right  to  the  envied  inheritance  ;  but 
his  reflection  and  good  sense  led  him  to  perceive  that 
Esau  had  not  the  qualifications  requisite  to  promote 
the  good  intended  to  be  thereby  effected.  He  there- 
fore employed  such  a  method  as  might  entitle  him  to 
assume  this  acknowledged  right  from  his  Brother  by 
purchase,  and  he  finds  this  very  easy  from  those 
very  circumstances  which  rendered  Esau  incompetent 
for  the  furtherance  of  the  object  designed  by  Provi- 
dence. 

This  reflection  will  also  lead  us  to  account  for 
another  act  of  Jacob's,  to  which  indeed  he  was  insti- 
gated by  the  tenderness  and  affection  of  his  mother, 
of  which,  we  shall  speak  hereafter  in  its  proper  place. 

A  dreadful  famine  was  raging  at  this  time  in 
Canaan ;  Isaac  was  compelled  to  go  in  quest  of  food 
to  a  distant  country.  It  seems  to  have  been  liis  first 
intention  to  go  down  into  Egypt,  where  his  father 
had  sought  an  asylum  in  a  similar  case  of  distress. 
Then  the  Almighty  appeared  unto  him,  and  warned 
him  from  taking  such  a  step,  adding  this  promise  in 
case  of  his  obedience  :  "  Sojourn  in  this  land,  and  I 
will  be  with  thee,  and  will  bless  thee  ;  for  unto  thee, 
and  unto  thy  seed,  I  will  give  all  these  Countries, 
and  I  will  perform  the  oath  which  I  sware  unto 


84         DISCOUKSES   ON   THE   BOOK   OF   GENESIS. 

Abraham  thj  father.  And  I  will  make  thj  seed  to 
multiply  as  the  stars  of  heaven,  and  will  give  unto 
thj  seed  all  these  countries ;  and  in  thj  seed  shall 
all  the  nations  of  the  Earth  be  blessed."  Because 
that  Abraham  obejed  mj  voice,  and  kept  mj  charge, 
mj  commandments,  mj  statutes,  and  mj  laws." 
Genesis  26 :  3,  etc. 

Isaac  obejed  the  voice  of  God  and  dwelt  in  Gerar, 
the  capital  of  the  Philistines.  The  favor  of  God 
made  Isaac  eminentlj  prosperous  in  Philistia,  and  he 
waxed  so  great  in  the  possession  of  flocks  and  herds, 
that  the  Philistines  envied  him.  During  his  sojourn 
there,  Abraham  h^d  dug  manj  wells,  to  which  Isaac 
laid  a  just  claim.  These  wells  the  envious  Philistines 
stopped  up,  and  filled  with  earth,  thus  destrojing  the 
propertj  of  another,  without  enriching  themselves. 
Abimelech,  the  King  of  that  Countrj,  perceiving  the 
animositj  which  his  people  had  against  Isaac,  and 
being  somewhat  jealous  himself  of  the  Patriarch's 
greatness,  desired  him  to  withdraw  from  the  Coun- 
trj. "  Go  from  us,  for  thou  art  mightier  than  we." 
Isaac  accordinglj  left  the  place,  and  settled  in  the 
Vallej,  where  he  dug  again  for  the  wells  of  his 
father  ;  but  the  envious  Philistines  followed  him  from 
the  Citj  with  their  malice,  and  seized  the  propertj 
which  had  descended  to  him  as  an  hereditarj  right. 
The  Patriarch,  wearied  out  with  their  malignitj,  and 
not  willing  to  resent  the  injurj  he  had  received, 
removed  still  further,  and  fixed  his  residence  at 
Beersheba,  where  he  built  an  altar  for  worship, 
"  and  called  upon  the  name  of  the  Lord." 


DISCOURSE  VI.  85 

After  IsEiac  had  been  some  time  comfortably  set- 
tled in  Beersheba,  Abimelech,  who  had  so  ungener- 
ously dismissed  him  from  Gerah,  paid  him  a  visit, 
attended  by  the  principal  officers  of  his  household. 
Isaac,  surprised,  and  perhaps  apprehensive  that  some 
evil  design  prompted  this  visit,  thus  addressed  them : 
"  Wherefore  come  ye  to  me,  seeing  ye  hate  me,  and 
have  sent  me  away  from  you  ?"  The  interrogatory 
was  sharp,  but  nevertheless  just.  The  Philistine 
chiefs  replied,  that  having  seen  him  eminently  the 
favorite  of  Heaven,  they  came  merely  out  of  esteem 
and  regard  towards  him,  and  to  enter  into  a  covenant 
of  peace  with  him. 

Peace-loving  Isaac  readily  consented  to  the  pro- 
posal ;  and  having  entertained  his  guests  in  his  usual 
hospitable  manner,  "  they  rose  up  betimes  in  the 
morning,  and  sware  one  to  another,  and  Isaac  sent 
them  away,  and  they  departed  from  him  in  peace." 
Thus  the  Lord  softened  the  asperity  of  his  enemies, 
and  infused  a  fear  into  their  minds.  So  superior  is 
innate  goodness,  that  even  the  ungodly  have  some 
sense  of  reverence  for  it,  and  are  some  times  desir- 
ous to  be  on  good  terms  with  the  righteous.  Such 
was  the  case  with  the  Patriarch  Isaac,  who  was  so 
much  respected  and  esteemed  for  his  virtues,  that  he 
was  called  '•'■The  blessed  of  the  Lord.^^  During  a 
number  of  years  after  this  event,  Isaac  dwelt  in 
peace  and  happiness  with  his  family.  Our  Patriarch 
as  he  advanced  in  years  became  nearly  blind,  so  that 
he  could  not  distinguish  one  person  from  another. 


86         DISCOURSES   ON  THE  BOOK   OF   GENESIS. 

Finding  himself,  therefore,  bowed  down  with  the 
infirmities  of  old  age,  and  likely  soon  to  end  his  pil- 
grimage, he  called  for  Esau  who  was  his  favorite 
son,  and  gave  him  a  charge  to  procure  some  of  his 
dainty  venison  and  to  dress  it  as  he  was  wont  to  do, 
promising  afterwards  to  confer  upon  him  his  paternal 
blessing. 

The  blessing  of  a  father  in  those  days  was  highly 
prized  by  the  children,  particularly  the  blessing  of 
such  a  father  as  Isaac,  who  had  been  deemed  of  so 
pure  a  character  as  fit  to  be  oflfered  up  as  a  sacrifice 
to  God. 

Rebekah,  who  had  overheard  the  conversation 
between  Isaac  and  Esau,  was  fearful  of  this  blessing 
being  given  to  Esau,  whereby  her  favorite  son  Jacob 
would  be  deprived  of  that,  which  she  considered  so 
desirable  for  him  to  obtain.  This  made  her  feel  very 
uneasy ;  but  recollecting  the  prophecy  she  heard 
before  the  children  were  born,  "And  the  elder  shall 
serve  the  younger,"  she  comforted  herself  for  the 
moment,  and  thought  it  nought  but  right  to  attempt 
procuring  this  blessing  by  a  stratagem.  Full  of  this 
idea,  she  called  her  son  Jacob  and  commanded  him 
to  fetch  a  couple  of  kids.  These  she  cooked  in  the 
way  Isaac  liked  best.  She  then  told  Jacob  to  take 
them  to  his  father,  that  he  might  enjoy  himself,  and 
that  in  the  fullness  of  his  heart,  he  wo\ild  be  inspired 
to  bestow  on  him  the  prophetic  blessing.  Jacob, 
however,  who  did  not  like  anything  that- had  the  ap- 
pearance of  deceit,  objected  to  the  scheme,  and  said 


DISCOURSE   VI.  87 

to  his  mother,  "  My  skin  is  smooth,  whereas  that  of 
my  Brother  is  rough  and  coarse  ;  my  father,  although 
blind,  will  by  the  feel  discover  the  deception,  and  I 
shall  bring  do^vn  a  curse  instead  of  a  blessing.  His 
mother,  however,  strongly  insisted  on  his  going ;  and 
replied  to  Jacob's  objection  in  the  follo^nng  manner : 
"  Upon  me  be  thy  curse,  my  son ;  only  obey  my 
voice,  and  go  fetch  me  them." 

Rebekah  was  too  much  impressed  with  the  import- 
ance of  this  Blessing  not  to  risk  something  to  procure 
it;  besides,  she  felt  certain  that  Isaac  would  not 
refuse  it,  even  if  he  did  discover  the  deception  prac- 
tised upon  him.  She  accordingly  dressed  the  kids, 
and  made  Jacob  put  on  Esau's  clothes,  and  bring 
the  venison  to  his  father. 

Jacob  did  as  his  mother  desired  him.  Isaac  eat 
of  the  food,  and  having  drank  some  wine,  he  called 
his  son  to  him,  embraced  him  and  blessed  him,  say- 
ing, "  Therefore,  God  give  thee  of  the  dew  of  heaven, 
and  the  fatness  of  the  earth,  and  plenty  of  corn  and 
wine.  Let  people  serve  thee,  and  nations  bow  down 
to  thee;  be  lord  over  thy  brethren,  and  let  thy 
mother's  sons  bow  down  to  thee."  No  sooner  had 
Isaac  finished  the  blessing,  than  Esau  came  home 
from  the  chase,  when  Isaac  discovered  the  trick  that 
had  been  played  upon  him.  He  however  felt  that 
the  blessing  he  had  uttered  Avas  prophetic,  and  there- 
fore could  not  be  recalled.  He  was  sensible  that  the 
whole  was  of  divine  appointment,  and  he  therefore 
confirmed  the  promise  in  this  strong  manner,  by  de- 


»»    DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

daring,  "  I  have  blessed  him,  yea,  and  he  shall  be 

blessed."  Esau,  who  was  much  grieved  on  the  occa- 
sion, burst  forth  into  tears,  and  in  language  which 
one  would  imagine  proceeded  from  a  most  tender 
spirit  exclaimed,  "  Hast  thou  not  reserved  a  blessing 
for  me  ?" 

Isaac,  who  was  desirous  to  bestow  all  he  could 
upon  his  first-born,  without  violating  the  direction  of 
Providence,  "  answered,  and  said  unto  him,  behold, 
thj  dwelling  shall  be  the  fatness  of  the  earth,  and 
of  the  dew  of  Heaven  from  above  ;  and  by  thy  sword 
shalt  thou  live,  and  shalt  serve  thy  brother  ;  and  it 
shall  come  to  pass,  when  thou  shalt  have  the  dominion, 
that  thou  shalt  break  his  yoke  from  off  thy  neck." 
Genesis  27  :  39,  40. 

This  prophecy  was  exactly  fulfilled  ;  for  in  the  time 
of  David,  the  Edomites,  who  were  the  lineal  descend- 
ants of  Esau,  fell  under  the  Israehtish  yoke  ;  but  in 
the  days  of  Jehoram,  king  of  Judah,  they  shook  it 
ofi"  and  regained  their  independence. 

This  transaction  so  exasperated  Esau  against  his 
brother,  that  he  formed  the  design  of  killing  him ; 
but,  as  if  he  had  some  regard  for  the  peace  of  his 
father,  he  resolved  to  postpone  his  malicious  intent 
till  "  the  days  of  mourning  for  him  should  be  ended." 

Rebekah,  who  had  learned  of  the  evil  purpose  of 
Esau,  with  all  the  lively  feeling  of  a  tender  mother, 
advised  Jacob  to  take  shelter  with  her  brother  Laban 
until  Esau's  anger  should  have  passed  off.  She  ac- 
cordingly arranged  with  her  husband  to  send  Jacob 


DISCOURSE   VI.  89 

to  Padan-Aram,  and  take  to  wife  one  of  the  daughters 
of  Laban.     Accordingly  Isaac  called  Jacob,  and  com- 
municated to  him  his  wish,  and  at  the  same  time  told 
him  to  beware  of  manying  any  of  the  heathen  Ca- 
naanitish  women,  but  to  go  to  Laban,  and  obtain  one 
of  his  daughters  to  wife.     Isaac  then  dismissed  Jacob, 
confirming  the  benediction  which  he  had  before  pro- 
nounced upon  him.     "And  God  Almighty  bless  thee, 
and  make  thee  fruitful,  and  multiply  thee,  that  thou 
mayest  be  a  multitude  of  people,  and  give  thee  the 
blessing  of  Abraham,  to  thee,  and  to  thy  seed  with 
thee  ;  that  thou  mayest  inherit  the  land  wherein  thou 
art  a  stranger,  which  God  gave  imto  Abraham."    Ja- 
cob, in  obedience  to  the  wishes  of  his  parents,  set  out 
on  his  journey  to  go  to  Laban,  his  uncle,  who  Hved  at 
Padan-Aram.     The  account  of  his  journey,  and  his 
arrival  at  his  uncle's  house,  we  shall  recount  in  a 
future  discourse,  which  will  be  found  very  instructive 
and  extremely  interesting.     Esau,  provoked  still  more 
at  this  escape  of  Jacob,  as  well  as  the  conduct  of  his 
father  towards  him,  plunged  deeper  into  immorahty 
and  profaneness,  taking,  as  it  should  seem  out  of  mere 
spite  to  Isaac,  one  of  the  daughters  of  Ishmael  to 
wife.     This  act  of  Esau  was  still  more  aggravating, 
and  shows  how  unfit  he  was  for  the  prophetic  blessing, 
having  previously,  without   consulting  his  parents, 
taken  two  wives  from  among  the  Canaanites,  which 
occasioned  "  a  grief  of  mind,"  or,  as  it  is  termed  in 
the  Sacred  Volume,  "  bitterness  of  spirit  to  Isaac  and 
Rebekah."     Reflecting  on  this  portion  of  Bible  His- 


90         DISCOURSES   ON  THE  BOOK   OF   GENESIS. 

tory,  we  are  led  to  remark,  that  the  motives  by  which 
Isaac  was  actuated  in  favor  of  Esau,  were,  his  fond 
attachment  to  him,  ignorant  as  he  was  of  his  son's 
rude  habits  and  unfitness  to  be  the  heir  to  the  prom- 
ised future.  Isaac  being  Wind,  was  led  away  by  the 
specious  acts  of  Esau,  in  having  his  palate  pleased 
Avith  the  pecuhar  savoriness  of  his  venison,  and  on 
that  account  overlooked  his  departure  from  the  pure 
principles  of  Rehgion  and  Virtue.  His  marriage  into 
improper  families  was  for  the  moment  forgotten,  and 
the  doating  father  resolved  to  give  his  blessing,  not 
where  Providence  designed,  but  where  his  own  affec- 
tion and  indiscreet  partiahty  inclined  him.  From  this 
we  may  see,  how  seldom  can  the  fond  expectations  of 
a  parent  for  an  unworthy  child,  be  realized.  But  the 
designs  and  passions  of  men  are  overruled  by  the 
providence  of  God,  to  bring  to  pass  his  own  Avise  and 
gracious  purposes.  It  was  his  will  that  the  promise 
should  run  in  the  hne  of  Jacob,  and  to  accomplish 
this,  he  makes  use  even  of  the  weakness  of  Isaac  and 
the  fond  ambition  of  Rebekah.  Rebekah,  in  the 
transaction,  had  prompted  Jacob  to  play  a  trick  upon 
his  father,  to  procure  the  blessing  intended  for  Esau ; 
and  Jacob,  though  conscious  of  the  impropriety  of 
deceit,  yet  yielded  to  his  mother's  entreaties.  Re- 
bekah's  motives  sprung  from  a  strong  impression  she 
had  conceived,  that  Jacob  was  the  son  elect  Avho  should 
through  his  posterity,  spread  the  holy  knowledge  of 
Virtue  and  the  Worship  of  the  true  God.  Of  this 
she  was  convinced  from  what  the  Angel  had  told  her 


DISCOURSE   VI.  91 

when  she  went  to  inquire  of  the  Lord  at  the  time  she 
was  about  to  give  birth  to  the  children,  Esau  and 
Jacob. 

So  strangely  is  the  lot  of  mankind  cast  in  this  world, 
that  sometimes  a  little  wrong,  executed  with  a  virtu- 
ous intention,  may  be  justified  as  right.  In  the  his- 
tory before  us,  we  plainly  see  how  the  feelings  and 
actions  of  men  produce  effects  of  which  they  had  not 
the  least  idea  or  intention.  Man  having  his  Will 
free,  can  act  as  he  pleases.  He  ought,  therefore, 
always  endeavor  to  be  on  the  right  side,  and  act  ac- 
cording to  the  dictates  of  Virtue.  The  effects  of 
which,  being  left  to  the  dispensation  of  Providence, 
will  always  prove  right  in  due  time,  for  the  conse- 
quences of  the  designs  and  passions  of  men  are  even 
allowed  by  the  Creator  to  bring  to  pass  his  own  wise 
and  gracious  purposes. 

Thus  far  we  have  the  history  of  our  forefather 
Isaac,  who  was  a  faithful  and  pious  servant  of  the 
Lord.  Many  circumstances  in  his  life  were  similar 
to  those  which  had  occurred  to  his  father  Abraham. 
Both  took  wives  of  their  own  relations.  Both  mar- 
ried at  the  age  of  forty  yeai's.  The  wives  of  both 
were  barren  at  the  early  period  of  their  married  life. 
Abraham's  eldest  son,  Ishmael,  and  Isaac's  eldest 
son,  Esau,  were  expert  and  famous  hunters.  Their 
second  sons  were  pious,  good,  and  steady  men.  A 
famine  drove  both  from  their  settled  places  of  abode. 
Both  experienced  trouble  from  the  kings  of  the  coun- 
tries wherein  they  sojourned,  and  both  overcame  those 


92         DISCOURSES    ON  THE   BOOK   OF   GENESIS. 

difficulties  through  divine  interposition.  Both  were 
earnest  and  pious,  and  the  result  proved,  that  they 
became  the  recipients  of  God's  unlimited  blessings. 

May  we,  their  descendants,  look  up  to,  and  follow 
their  excellent  examples,  that  we  thereby  may  become 
equally  virtuous  and  pious,  and  thus  deserve  the  favor 
of  heaven  in  all  our  undertakings  through  life.  Amen. 


DISCOURSE  VII. 


Fkom  the  Tenth  Verse  of  the  Twenty-Eighth  Chapter  to  the 
EHD  oy  THE  Second  Veese  op  the  Thikty-Skcond  Chapter. 

My  Dear  Young  Friends : — 

This  portion  of  the  Bible  iatroduces  the  history  of 
Jacob,  our  forefather,  who  is  the  third  of  the  Patri- 
archs. It  contains  many  important  subjects  for  our 
consideration.  We  must  bear  in  mind  that  Jacob 
was  rather  suddenly  sent  away  from  his  father's 
house,  and  we  are  not  informed  that  any  very  great 
preparation  was  made  for  his  departure,  nor  that  any 
persons  were  sent  with  him  as  guides.  On  the  con- 
trary, the  order  of  his  Mother  was,  "  Make  your 
escape  from  the  anger  of  your  brother,  and  take 
shelter  with  your  Uncle  Laban."  We  must  there- 
fore naturally  conclude,  Jacob  to  have  been  very  sol- 
itary and  uncomfortable  during  so  toilsome  a  journey 
across  an  uninhabited  country,  and  most  probably, 
under  very  unpleasant  reflections  on  accoimt  of  the 
unbrotherly  manner  in  which  he  had  procured  his 
father's  blessing.  There  can  be  no  doubt  but  that 
he  suffered  much  hardship  during  his  journey,  which 
may  probably  be  considered  as  a  species  of  punish- 


94         DISCOURSES   ON  THE   BOOK   OF   GENESIS. 

ment  for  his  incorrect  conduct  in  that  instance.  But 
though  the  Almighty  disposer  of  events  may  have 
thought  fit  to  make  him  feel  its  impropriety  in  this 
respect,  yet,  Jacob  being  destined  to  be  the  person 
through  whose  hne  the  promise  to  Abraham  should 
be  fulfilled,  it  was  necessary  that  he  should  be  fully 
impressed  with  the  faith  requisite  to  fix  his  senti- 
ments and  guide  his  conduct.  Jacob,  however,  was 
not  sufiered  to  remain  long  in  suspense,  nor  without 
comfort. 

We  turn  our  eyes  now  to  the  solitary  Wanderer, 
travehng  on  foot,  in  a  trackless  Desert,  towards  Ha- 
ran.  His  going  without  attendants,  is  easily  to  be 
accounted  for,  by  the  fearful  concern  of  his  mother, 
lest  he  should  be  pursued  by  Esau. 

The  shades  of  night  began  to  close  upon  the  Trav- 
eler, and  no  place  of  rest  appeared  in  view.  There 
was  not  even  a  friendly  Cave  at  hand,  beneath  whose 
covert  he  could  take  shelter  during  the  hours  of  dark- 
ness and  danger.  But  the  "  Shepherd  of  Israel 
neither  slumbers  nor  sleeps."  He  keeps  his  faithful 
servants  in  the  night,  as  well  as  in  the  day,  beneath 
the  shadow  of  his  Wing. 

Jacob  being  fatigued,  looked  around  him  for  some 
place  to  rest  himself  till  the  morning.  Alas  !  there 
was  none  to  meet  his  eye  ;  the  forlorn  Wanderer  was 
fain  to  take  a  stone  for  a  pillow  whereon  to  rest  his 
weary  head,  and  having  full  confidence  in  his  Maker, 
he,  unawed  by  fear  of  Wild  Beasts,  or  other  evils, 
soon  closed  his  eyes  in  sleep.     While  he  lay  in  this 


DISCOURSE  VII.  96  - 

place,  his  mental  eye  was  favored  with  a  vision  the 
most  remarkable  on  record.  He  dreamed  that  he 
beheld  a  Ladder  standing  on  the  Earth,  the  top  of 
which  reached  to  Heaven  ;  that  Angels  appeared  to 
be  going  up  and  down  the  Ladder ;  and  that,  at  the 
top  of  all,  appeared  the  Divine  Majesty,  or  visible 
symbol  of  God's  presence  in  a  manner  most  awfiil 
and  indescribable,  and  a  Voice  was  heard  to  de- 
clare— 

"  I  am  the  Lord  God  of  Abraham,  thy  father,  and 
the  God  of  Isaac  ;  the  land  whereon  thou  liest,  to 
thee  will  I  give  it,  and  to  thy  seed ;  and  thy  seed 
shall  be  as  the  dust  of  the  Earth,  and  thou  shalt 
spread  abroad  to  the  West,  and  to  the  East,  and  to 
the  North,  and  to  the  South ;  and  in  thee  and  thy 
seed  shall  all  the  families  of  the  Earth  be  blessed. 
And,  behold,  I  am  with  thee,  and  will  keep  thee  in 
all  places  whither  thou  goest,  and  I  will  bring  thee 
again  into  this  land  ;  for  I  will  not  leave  thee,  until 
I  have  done  that,  of  which  I  have  spoken  to  thee." 
Genesis  28  :  14,  15. 

When  Jacob  awoke,  the  awful  impression  of  this 
Vision  remained  strong  in  his  mind.  He  had  received 
a  manifestation  of  the  Divine  presence,  and  he  felt  a 
holy  dread  at  the  idea,  that  this  was  the  peculiar  place 
where  the  Majesty  of  Heaven  held  communion  with 
Mankind  on  Earth.  Though  the  Visitation  was  full 
of  love  and  promise,  yet  there  was  something  in  it  so 
awful  and  tremendous,  that  it  made  Jacob  exclaim : 

"  How  dreadful  is  this  place  !     This  is  none  other 


96         DISCOURSES   ON   THE   BOOK   OF   GENESIS, 

but  the  house  of  God,  and  this  is  the  gate  of  Heav- 
en."   Genesis  28 :  17. 

This  revelation  was  not  only  a  powerful  encour- 
agement to  Jacob's  faith,  but  was  also  a  kind  of 
moral  lesson  to  Mankind  in  general. 

The  Ladder  appeared  to  him  to  imply  that  Man, 
although  stationed  on  Earth,  may  nevertheless,  by 
regular  and  virtuous  steps  gradually  become  exalted, 
till  he  arrives  at  the  glorious  Heaven ;  that  the  An- 
gels ascending  and  descending,  indicated  that  his 
Actions  may  either  raise  or  lower  him,  accordingly. 

One  of  our  learned  Commentators,  has  given  us 
the  following  ingenious  explanation  of  this  glorious 
Vision : 

"  The  Ladder  represents  Divine  Providence,  which 
governs  all  things,  and  particularly  then,  directed  Ja- 
cob on  his  journey,  every  step  of  the  same,  being 
under  Divine  direction.  Its  being  placed  upon  the 
Earth  signified  the  steadfastness  of  Providence,  which 
cannot  in  any  way  be  shaken.  The  top  of  it  reach- 
ing to  Heaven  shows  us  that  it  extends  itself  through- 
out the  World,  to  everything  great  or  small,  high  or 
low.  The  several  steps  in  the  Ladder  signifying  the 
various  motions  of  the  Divine  power  and  wisdom. 
The  Angels  going  up  and  down  are  the  great  minis- 
ters of  God's  Providence  by  whom  he  manages  all 
things  here  below,  and  who  are  never  idle,  but  al- 
ways in  motion  to  succor  and  assist  the  true  servants 
of  God.  Their  ascending,  shows  their  going  to 
receive  the  Divine  orders  and  commands ;  and  their 


DiscoL'RSE  vn.  97 

descending,  their  execution  of  the  said  instructions. 
And  with  respect  to  Jacob's  present  condition,  the 
former  signified  their  safe  conduct  of  him  on  his 
journey  to  Padan-Aram,  and  the  other,  bringing  him 
home  again.  Above  all,  appeared  the  Almighty,  as 
the  immovable  director  of  all  events,  from  whom,  as 
the  First  Cause,  aU  things  proceed,  and  to  whom  all 
things  at  last  return." 

This  awful  annunciation  of  God  to  Jacob  made  a 
strong  impression  on  his  mind,  comforted  his  anxiety, 
and  fixed  his  heart  on  religion  and  virtue.  Jacob 
then,  in  a  fervid  spirit  of  devotion,  took  the  stone 
which  he  had  used  for  his  pillow,  raised  it  as  an  Al- 
tar, and  poured  Oil  on  it,  to  anoint  it  to  the  service 
of  the  Most  High.  The  place  where  this  occurred 
was  called  "  Luz."  Jacob  named  it  "  Beth-el^'' 
which  signifies  the  house  of  God,  and  which  it  after- 
wards proved  to  be,  since  it  was  the  very  spot  on 
which  the  Temple  was  buUt  by  King  Solomon. 

Jacob  was  in  reaUty  a  truly  pious  man.  He  had 
spent  a  considerable  time  in  religious  study  in  the 
schools  of  Shem  and  Eber  (famous  in  those  days), 
and  in  which  he  was  taught  the  knowledge  of  the 
true  God. 

The  next  religious  act  which  Jacob  performed  at 
this  consecrated  place  was  a  solemn  vow  for  himself 
and  his  household  to  serve  God  faithfully,  if  he  should 
return  to  his  father  in  peace  and  safety. 

"And  Jacob  vowed  a  vow,  saying,  if  God  will  be 
with  me,  and  will  keep  me  in  this  way  that  I  go,  and 


98         DISCOUKSES   ON  THE   BOOK   OF  GENESIS. 

will  give  me  bread  to  eat,  and  raiment  to  put  on,  so 
that  I  come  again  to  my  father's  house  in  peace  ;  and 
the  Eternal  will  be  to  me  a  God :  Then  this  stone, 
which  I  have  set  for  a  pillar,  shall  be  God's  house : 
and  of  all  that  thou  shalt  give  me,  I  will  surely  give 
the  tenth  unto  thee."     Genesis  28  :  21,  22. 

Jacob  now  proceeded  on  his  journey  with  a  glad- 
dened heart  toward  Mesopotamia,  and  coming  near  a 
place  called  Haran,  he  fell  in  with  several  flocks  of 
sheep  and  their  shepherds,  who  were  waiting  round  a 
well  until  a  suflScient  number  should  have  assembled  to 
remove  a  heavy  stone  with  which  it  was  covered,  so 
that  they  might  water  their  cattle.  Jacob  inquired  of 
them  concerning  his  uncle,  Laban.  "And  he  said 
unto  them.  Is  he  well  ?  And  they  said.  He  is  well ; 
And  behold  Rachel  his  daughter  cometh  with  the 
sheep."  While  he  was  thus  conversing  with  the 
shepherds,  his  cousin  drew  near  to  the  Avell  with  her 
flocks.  As  soon  as  Jacob  saw  her,  and  was  told  who 
she  was,  he  instantly,  with  a  natural  pohteness  and 
affection,  rolled  away  the  stone  which  closed  the  well 
by  his  own  power  and  without  any  assistance,  gave 
water  to  her  sheep,  and  introduced  himself  as  her 
cousin.  Here  we  must  remark,  how  beautifully  pic- 
turesque is  this  incident.  The  female  characters  in 
the  early  part  of  scripture  history  are  all  introduced 
to  our  notice  in  a  modest,  becoming,  and  domestic 
employment.  Sarah,  at  the  entertainment  of  the 
Angels,  made  cakes  with  her  own  hands,  and  baked 
them  upon  the  hearth.     Rebekah  was  first  seen  by 


DISCOURSE  vn.  99 

Eliezer.  in  the  act  of  drawing  water  for  her  father's 
household  ;  and  here  Kachel  first  appears,  tending 
her  father's  sheep. 

What  an  instructive  lesson  do  these  instances  afford 
to  the  fair  sex,  not  to  be  above  those  employments 
which  are  eminently  adapted  to  render  them  "  helps 
meet  for  their  husbands." 

Jacob  instantly  fell  in  love  with  Rachel,  and  no 
doubt  his  attention  to  her  in  removing  the  enormous 
stone  from  the  well,  and  giving  water  to  her  sheep, 
excited  her  admiration,  so  that  when  he  made  her 
acquainted  that  he  was  her  cousin,  she,  full  of  eager 
joy  and  gladness,  ran  home  to  inform  her  father,  while 
Jacob  remained  in  charge  of  the  flock.  Laban,  on 
hearing  that  his  sister's  son  had  arrived,  ran  forth  to 
meet  him,  and  welcomed  him  to  his  house.  Jacob 
informed  his  uncle  of  all  that  had  passed  in  his  fath- 
er's family,  and  of  the  reason  of  his  coming  to  Pa- 
dan-Aram,  at  the  same  time  offering  to  abide  there  as 
his  servant.  Laban  readily  accepted  this  tender  of 
Jacob's  service,  but  insisted  on  paying  him  wages, 
saying,  "  because  thou  art  my  brother,  shouldest  thou, 
therefore,  serve  me  for  nought  ?"  That  love  which 
had  taken  possession  of  the  heart  of  Jacob  towards 
Rachel,  prompted  him  to  make  an  offer  of  serving 
Laban  for  her  seven  years.  Rachel  had  an  elder 
sister  named  Leah,  of  whom  we  shall  speak  presently. 
Laban,  glad  of  so  good  a  bargain,  readily  agreed  to 
it,  and  Jacob  served  the  seven  years  with  much  plea- 
sure, in  the  hope  of  obtaining  his  dearly  beloved 


100      DISCOURSES   ON  THE  BOOK   OF   GENESIS. 

Rachel.  At  the  end  of  the  seven  years,  the  Wed- 
ding was  celebrated,  and  Laban  made  a  great  feast  in 
honor  of  the  nuptials.  In  the  evening  Laban  took 
his  daughter  Leah  and  placed  her  in  the  place  of 
Rachel.  Jacob,  on  discovering  this,  felt  much  hurt 
at  this  trick  played  upon  him  by  his  uncle,  who,  upon 
being  remonstrated  with,  endeavored  to  make  the 
best  excuse  he  could  for  this  cheat,  saying,  "  it  was 
contrary  to  the  custom  of  the  country  to  marry  the 
younger  before  the  first-bom." 

Laban  well  knowing  that  love  would  make  large 
sacrifices  to  attain  its  object,  ofiered  to  give  Jacob 
Rachel  also  at  the  end  of  the  Week,  on  condition  of 
his  serving  him  another  seven  years.  Jacob,  who 
was  too  much  in  love  with  Rachel  to  refuse,  consented, 
and  served  Laban  seven  years  more  for  her,  whom  he 
loved  more  than  Leah. 

Here  we  must  observe,  that  in  those  days  it  Avas 
the  custom  of  that  country  to  marry  more  than  one 
wife,  so  that  at  the  time  of  this  history  the  marrying 
of  two  or  more  wives  was  not  considered  as  unlawful. 

At  the  end  of  the  second  seven  years,  Jacob  had 
twelve  sons  and  one  daughter  ;  and  his  time  of  serv- 
itude being  ended,  he  was  anxious  to  return  to  his 
native  place ;  but  Laban  was  not  so  willing  to  part 
with  him.  He  was  satisfied  that  his  affairs  had  pros- 
pered very  much  since  Jacob  had  the  care  of  them. 
He  could  not  help  acknowledging  the  fact,  when  he 
said,  "  I  pray  thee,  if  I  have  found  favor  in  thine 
eyes,  tarry,  for  I  have  learned  by  experience  that 


DISCOURSE  vn.  101 

the  Lord  hath  blessed  me  for  thy  sake.  Appoint  me 
thy  wages,  and  I  will  give  it."  Jacob,  however, 
argues  the  necessity  of  going  home,  for  he  very  justly 
says,  "And  now  when  shall  I  provide  for  mine  own 
house  also  ?" 

After  much  solicitation  on  the  part  of  Laban,  Jacob 
consented  to  remain,  on  condition  of  receiving  as  his 
hire  all  such  of  the  flock  as  should  be  produced  in 
future,  having  a  "  speckled,  streaked,  or  dark  red 
appearance." 

In  order  that  this  should  be  fairly  done,  all  the 
sheep  so  marked  that  were  at  that  time  among  the 
flock,  were  to  be  removed,  and  none  but  white  sheep 
allowed  to  remain.  This  proposition  pleased  Laban 
mightily,  as  he  did  not  imagine  that  his  stock  would 
suffer  much  diminution  from  the  casual  or  accidental 
birth  of  a  streaked  or  spotted  sheep  or  goat.  He 
accordingly  separated  all  those  that  were  in  any  way 
so  marked,  and  gave  them  in  charge  of  his  sons  at  a 
place  three  days'  journey  from  home.  Jacob  then 
undertook  the  care  of  the  rest,  which  were  all  white, 
and  belonged  to  Laban.  Jacob  was,  however,  now 
placed  in  a  different  situation  from  that  in  which  he 
had  hitherto  been.  He  had  stated  the  necessity  he 
was  under  of  providing  for  his  family.  Laban,  how- 
ever, being  reluctant  to  part  with  so  fortunate  and 
attentive  a  servant,  allows  him  to  make  his  own  terms, 
and  those  Jacob  chose,  were  of  a  nature  which  probar 
bly  would  prove  beneficial  to  himself,  if  it  pleased 
Providence  to  favor  his  exertions.     Jacob  was  a  man 


102   DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

of  deep  reflection ;  he  had  made  observations  and 
understood  the  nature  of  things.  He  made  use  of 
this  science  to  forward  what  would  prove  most  advan- 
tageous to  himself.  Jacob  "  took  rods  of  green  pop- 
lar, and  of  the  hazel,  and  chestnut  tree,  and  peeled 
white  streaks  in  them,  and  made  the  white  appear 
which  was  in  the  rods."  These  he  set  in  the  water- 
ing troughs,  where  the  flocks  came  to  drink.  The 
effect  of  this  act  was  most  striking ;  and  the  result 
was  that  a  great  number  of  the  flocks  proved  striped 
and  speckled.  These,  accordmg  to  agreement,  be- 
came Jacob's  property,  and  he  put  them  aside,  so 
that  in  a  short  time  he  became  possessed  of  a  very- 
large  flock.  In  this  action  Jacob  depended  much 
on  the  favor  of  Providence  ;  the  experiment,  he  was 
justified  to  make,  but  its  success  he  could  not  insure. 
He  attempted  to  benefit  himself  by  his  science,  but 
without  the  least  criminal  intention  of  injuring  his 
employer.  It  was  a  mere  matter  of  chance.  More 
white,  or  even  dusky  brown  animals  must  naturally 
have  been  expected  from  a  white  or  even  a  colored 
stock  than  spotted  or  streaked.  Nay,  the  whole  ex- 
periment might  have  failed ;  and  if  he  succeeded,  it 
was  evident  that  it  was  the  will  of  a  supreme  power 
in  whom  Jacob  had  the  greatest  confidence,  and  the 
most  firm  reliance  on  the  promise  so  prophetically 
dehvered  to  him  in  the  dream  at  Bethel.  And  in 
fact  it  so  turned  out  that  the  Almighty,  whose  pur- 
pose it  was  to  forward  Jacob's  progress  in  life,  did 
actually  favor  his  exertions,  and  thus  increased  his 


DISCOURSE  vn.  103 

store.  Laban,  however,  began  to  bo  jealous  of  Ja- 
cob's success.  He  was  no  longer  so  friendly  with 
him  as  before.  This  roused  the  attention  of  Jacob 
and  made  him  remark  to  his  wives,  "  Your  father 
looks  strangely  at  me  because  God  has  blessed  me. 
You  know  how  truly  and  how  long,  I  have  served  him 
without  fee  or  reward,  yet  he  has  played  me  a  great 
many  tricks.  Now  the  Angel  of  the  Lord  has  said 
unto  me,  Go  home  to  the  land  of  your  nativity.  I 
shall  therefore  quit  this  place."  His  wives  agreed 
that  he  was  right,  and  the  whole  family  set  off  with 
all  their  goods  to  return  to  Padan-Aram,  to  the  house 
of  their  father,  Isaac.  When  Laban  heard  of  Jacob's 
departui'e,  he  followed  him,  most  likely  with  no  good 
intention ;  but  an  Angel  of  the  Lord  appeared  to  him 
in  a  dream  at  night,  and  warned  him  not  to  meddle 
with  Jacob,  so  that  when  he  reached  Jacob  he  chang- 
ed his  tone,  and  instead  of  upbraiding  him  as  he 
intended,  he  merely  said,  "  Why  did  you  steal  away 
and  carry  off  my  daughters  in  this  manner  ?  If  you 
had  apprized  me  thereof,  you  should  have  been  sent 
away  with  pleasure  and  honors.  You  have  used  me 
ill,  and  I  am  much  disposed  to  do  you  harm,  but  your 
God  has  warned  me  not  to  meddle  with  you,  so  go  to 
your  father's  house  in  peace  ;  but  stop,  says  Laban, 
why  did  you  steal  my  gods  ?"  Jacob  then  replied  as 
follows :  "  With  regard  to  my  going  secretly,  I  was 
afraid  you  would  steal  your  daughters  from  me,  and 
as  to  your  gods,  I  know  nothing  of  them,  examine  all 
my  property,  and  see  if  you  can  find  them."     The 


104      DISCOURSES   ON   THE   BOOK   OP   GENESIS. 

fact  is,  that  Jacob  did  not  know  that  Rachel  had  car- 
ried off  her  father's  idolatrous  figures.  Laban  accord- 
ingly examined  all  their  tents,  but  could  not  find  them, 
because  Rachel  had  hidden  them  under  her  saddle. 
She  had  been  convinced  by  her  husband  that  all  such 
figures  were  idolatrous,  and  therefore  she  wished  that 
her  father  should  become  a  convert  to  the  worship  of 
the  true.  Eternal  God.  Jacob,  in  his  turn,  then 
became  angry  with  Laban,  and  said  to  him  as  follows : 

"  What  is  my  trespass,  what  is  my  sm,  that  thou 
hast  so  hotly  pursued  after  me  ? 

Whereas  thou  hast  searched  all  my  stuff,  what 
hath  thou  found  of  all  thy  household  stuff?  Set  it 
here  before  my  brethren  and  thy  brethren,  that  they 
may  judge  betwixt  us  both.  These  twenty  years 
have  I  been  with  thee  ;  thy  ewes  and  thy  she-goats 
have  not  cast  their  young,  and  the  rams  of  thy  flock 
have  I  not  eaten.  That  which  was  torn  of  beasts,  I 
brought  not  unto  thee  ;  I  bare  the  loss  of  it ;  of  my 
hand  didst  thou  require  it,  whether  stolen  by  day  or 
stolen  by  night."     Genesis  31 :  36. 

"  Well,"  said  Laban,  "  it  does  not  signify,  the 
flocks  are  my  flocks,  and  all  that  you  possess  is  mine ; 
but  yet  the  women  are  my  daughters,  and  the  chil- 
dren are  my  children ;  what  can  I  do  less  for  them  ? 
So  let  us  make  a  covenant  between  us  to  part 
friends." 

Jacob  readily  consented,  and  raised  a  stone,  and 
set  it  up  as  a  standard,  and  the  rest  of  the  party 
heaped  stones  round  it,  Avhich  formed  a  heap  which 


DISCOURSE   VII.  105 

thej  called  in  Hebrew,  Gal-ide.  Here  it  was  mutu- 
ally agreed  that  neither  of  them  should  pass  that 
boundary  towards  each  other,  to  do  mischief,  or  in 
any  way  to  hurt  each  other;  to  which  agreement 
they  both  bound  themselves  by  oath.  This  being 
done,  Jacob,  with  the  truly  pious  feelings  which 
always  regulated  his  conduct,  offered  up  a  sacrifice 
to  God.  Afterwards  all  the  parties  partook  of  a 
feast,  in  the  nature  of  a  Covenant  of  Peace  and 
Amity.  Early  the  next  morning,  Laban  took  leave 
of  his  sons  and  daughters  and  returned  homewards  ; 
while  Jacob,  full  of  joy  and  gratitude,  hastened  on 
towards  Canaan. 

Jacob  had  scarcely  entered  upon  his  journey, 
before  he  was  met  by  the  angels  of  God ;  and  when 
he  saw  them,  he  said,  "  This  is  God's  Host,"  and  he 
called  the  name  of  that  place,  Mahanaim,  which 
signifies  Two  Hosts.  Those  heavenly  messengers, 
doubtlessly  appeared,  to  assure  Jacob  of  the  Divine 
favor  and  protection ;  and  the  name  which  he  gave 
the  spot  indicates  his  belief  that  their  mission  had 
his  safeguard  for  its  object.  In  fact,  at  this  moment 
he  stood  m  need  of  the  interposition  of  Heaven,  for 
he  was  approaching  the  residence  of  Esau,  who  was 
become  the  head  of  a  powerful  people.  The  meeting 
of  the  two  brothers  will  form  part  of  the  subject  of 
our  next  discourse,  we  shall  therefore  not  anticipate 
it  at  present. 

In  this  History,  we  see  the  Almighty  continually 
watching  over  the  welfare  of  the  descendants  of  his 


106      DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

favored  Abraham,  according  to  the  promise  given  at 
the  "  Covenant  between  the  pieces."  We  also  see 
that  each  of  the  Patriarchs  had  their  several  trials 
and  difficulties.  Abraham  and  Isaac  had  troubles 
from  their  neighbors,  as  well  as  others  of  a  domestic 
kind  ;  but  Jacob  seems  to  have  found  them  especial- 
ly in  his  own  family.  Sent  away  as  a  stranger,  to 
escape  his  brother's  anger,  he  falls  in  with  his  uncle, 
who  under  the  cloak  of  love  and  friendship  cheats 
him  at  every  step — giving  Leah  to  him,  who  was 
not  his  favorite,  instead  of  Rachel,  whom  he  ardently 
loved ;  and  then  making  him  serve  seven  years  more, 
before  he  granted  to  him  her,  who  was  his  first  choice, 
and  for  whom,  he  willingly  labored  seven  long  years 
without  fee  or  reward.  Laban  next  takes  advantage 
of  him  in  reference  to  wages — he  makes  an  agree- 
ment in  which  he  appears  to  have  a  great  benefit, 
notwithstanding  the  admission  that  he  had  grown 
wealthy  through  the  care  and  good  fortune  of  Jacob, 
and  he  does  not  wish  to  part  with  him,  thinking  him 
a  blessing  to  his  house ;  and  so  in  fact  he  was,  for 
we  shall  see  that  God  prospered  all  his  undertakings. 
We  see  also  that  when  the  agreement  was  made 
respecting  the  spotted  cattle,  God  put  it  into  the 
mind  of  Jacob  to  use  a  contrivance,  which,  according 
to  nature  might,  and  by  God's  blessings  did,  succeed. 
I  say  God  put  it  into  the  mind  of  Jacob  so  to  do ; 
for  the  organization  of  the  world  is  such,  that  a  cer- 
tain order  of  nature  never  ceases  nor  fails.  Man, 
indeed,  does  not  possess  sufficient  wisdom  to  see  and 


DISCOURSE   VII.  107 

understand  the  whole  train  of  actions ;  and  as  Man 
enjoys  a  free  will  to  act  as  he  pleases,  he  conducts 
himself  in  the  way  he  thinks  best ;  but  this  does 
not  always  answer — ^he  sometimes  succeeds  and 
sometimes  fails.  But  the  Almighty,  who  ordains 
the  fate  of  men  and  of  kingdoms,  occasions  the 
actions  of  persons,  which  are  quite  voluntary  on 
their  part,  to  produce  effects  according  to  their  vari- 
ous destinies ;  and  thus  the  same  circumstances 
which  prove  successful  in  some  instances,  are  in 
others  of  no  avail.  God,  who  has  his  eye  on  the 
good  and  the  pious,  will  ever  bless  their  exertions ; 
and  though  short-sighted  mortals  may  not  directly 
perceive  this,  yet,  if  a  man  be  truly  virtuous — if  his 
heart  be  in  the  right  place  with  his  God — his  actions 
will  be  properly  regulated,  and  he  need  never  fear 
the  result.  Thus,  truly  does  the  Divine  Psalmist 
recommend :  "  Commit  thy  ways  unto  the  Lord ; 
trust  also  in  him ;  and  he  shall  bring  it  to  pass." 
Psahns  37 :  5. 


DISCOURSE  VIIL 


From  the  Third  Verse  of  the  Thirty-second  Chapter  to  the 
END  of  Chapter  Thirty-six. 

My  dear  young  Friends: — 

In  this  discourse  we  find  a  continuation  of  the  his- 
tory of  the  Patriarch  Jacob,  during  his  progress  from 
Padan-Aram  homeward  towards  Beersheba,  where 
his  father  lived.  In  this  journey,  he  was  obhged  to 
pass  through  the  country  under  the  dominion  of  his 
brother  Esau. 

You  must  bear  in  mind  that  Jacob  had  excited  the 
hatred  of  his  brother  Esau  by  the  surreptitious  mode 
in  which  he  had  procured  from  his  father  the  bless- 
ing unquestionably  intended  by  Isaac  for  Esau,  and 
that  fearful  of  the  consequences,  Jacob  took  shelter 
in  the  house  of  his  Uncle  Laban,  in  order  to  be  out 
of  the  reach  of  Esau,  who  meditated  his  destruction, 
as  already  fully  detailed  in  a  former  discourse. 

Many  years  had  passed  by  ;  Jacob  was  now  the 
father  of  a  large  family,  and  in  the  possession  of 
great  wealth  and  riches  in  flocks  aud  herds.  He 
was,  therefore,  very  naturally  afraid  that  in  going 
through  the  country  where  Esau  resided,  the   old 


DISCOURSE  vin.  109 

hatred  might  still  be  in  existence.  And,  although 
possibly  not  in  its  original  violence,  might  yet  be  suf- 
ficiently strong  to  induce  some  attempt  on  the  part 
of  Esau  to  seize  on  his  property,  or  even  to  kill  him 
and  his  family. 

Jacob,  therefore,  thought  it  prudent  to  send  mes- 
sengers to  Seir,  where  Esau  dwelt,  to  annotmce  his 
approach,  and  to  deUver  a  summary  account  of  him- 
self and  his  proceedings  in  the  most  respectful  terms, 
in  order  that  Esau  might  not  misuse  him  under  the 
pretense  of  not  knowmg  him,  after  an  absence  of 
more  than  twenty  years,  or  form  a  wrong  judgment 
of,  where,  and  how,  he  had  passed  his  time  during 
that  period. 

Jacob  certainly  acted  wisely  in  this  instance,  for 
Esau  was  at  that  time  the  Chief  of  a  great  and  pop- 
ulous tract  of  land.  The  messengers  returned,  and 
did  not  tell  Jacob  that  they  had  deUvered  the  mes- 
sage, but  that  they  had  met  Esau  coming  towards 
him,  accompanied  by  four  hundred  men.  This  intel- 
Ugence  greatly  alai-med  Jacob,  for  he  had  no  doubt 
that  his  brother  had  hostile  designs  against  him,  since 
he  was  coming  with  so  powerful  a  force. 

To  make,  therefore,  the  best  of  his  circumstances, 
he  divided  his  train  into  two  companies,  saying,  "  If 
Esau  come  to  the  one  company  and  smite  it,  then  the 
other  company  which  is  left  shall  escape."  In  this 
tiying  situation  he  addressed  a  prayer  to  Heaven, 
in  which  he  modestly  urged  that  promise  upon  which 
he  had  been  hitherto  enabled  to  encounter  so  many 
dangers  and  perils,  saying ; 


110   DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

"  0  God  of  my  father  Abraham,  and  God  of  my 
father  Isaac,  the  Lord  who  saidst  unto  me.  Return 
unto  thy  country,  and  to  thy  kindred,  and  I  will  deal 
well  with  thee  !  I  am  not  worthy  of  the  least  of  all 
the  mercies,  and  of  all  the  truth,  which  thou  hast 
shewed  unto  thy  servant ;  for  with  my  staff,  I  passed 
over  this  Jordan,  and  now  I  am  become  two  bands. 
Deliver  me,  I  pray  thee,  from  the  hand  of  my  brother 
— from  the  hand  of  Esau;  for  I  fear  him,  lest  he 
will  come  and  smite  me,  and  the  mother  with  the 
children."     Genesis  32 :  9-11. 

When  Jacob  had  ended  his  prayer,  he  quitted  his 
camp,  and  prepared  some  valuable  presents  of  cattle, 
which  he  sent  in  advance  of  his  company,  with  orders 
to  those  who  had  the  charge  of  them,  to  say,  when 
asked  to  whom  they  belonged,  "  They  be  thy  servant 
Jacob's ;  it  is  a  present  to  my  Lord  Esau,  and  behold 
also  he  is  behind  us." 

Having  thus  sent  forward  his  present  as  a  peace- 
offering,  Jacob  arranged  the  remainder  of  his  train 
in  excellent  order,  placing  his  beloved  Rachel  and  her 
son  Joseph  in  the  rear,  that  if  his  brother  should  come 
as  an  enemy,  they  might  have  a  better  chance  of 
escaping.  Jacob  then  in  the  middle  of  the  night 
removed  his  family  and  goods  beyond  the  river  Jab- 
bok,  a  small  river  which  falls  into  the  Jordan,  as  a 
place  of  greater  safety.  Jacob  remained  behind, 
most  probably  employed  in  prayer  and  supplication. 

At  this  place  he  met  with  an  extraordinary  adven- 
ture.    A  person  appeared  to  approach  him,  whom, 


DISCOURSE  vni.  Ill 

in  his  agitated  state,  he  probably  imagined  to  be  one 
of  Esau's  men,  and  with  whom  he  began  to  wrestle. 
This  person,  however,  did  not  conquer,  (and  we  know 
that  Jacob  was  a  man  of  great  strength,  for  we  may 
recollect  that  when  he  first  met  Rachel,  he  removed 
a  stone  from  off  the  well  in  Padan-Aram  by  his  own 
power,  which  had  always  required  the  united  strength 
of  some  of  the  Shepherds  of  that  place).  This  wres- 
tling lasted  till  morning,  when  his  antagonist  (whom 
he  discovered  to  be  a  being  of  Superior  order)  said 
to  Jacob,  "  Let  me  go  " ;  No,  said  Jacob,  "  I  will 
not  let  thee  go  except  thou  bless  me."  By  this,  it 
seems  that  Jacob  must  have  been  sensible  of  the  su- 
pernatural quaUty  of  the  person  who  thus  accosted 
him,  and  therefore  it  was  in  faith  that  he  claimed  his 
Blessing. 

This  being,  in  human  form,  was  no  less  than  an  An- 
gel, who,  in  reply  to  Jacob's  request,  asked  his  name, 
and  changed  it  from  Jacob  to  Israel,  signifying  a 
mighty  Prince,  or  a  Prince  with  God,  and  the  reason 
is  added,  "  For  ?is  a  Prince  thou  hast  power  with 
God,  and  with  men,  and  thou  shalt  prevail." 

In  this  contest,  however,  the  Angel  touched  the 
hollow  of  Jacob's  thigh  so  that  he  halted,  "  by  which 
Jacob  knew  that  his  antagonist  had  more  power  than 
he  chose  to  exert.  The  design  of  this  conflict,  with 
the  attendant  circumstances,  was  most  probably  an 
assurance  from  the  Almighty  to  Jacob  that  he  should 
not  fear  his  brother's  power,  but  have  full  confidence 
in  his  God,  who  had  never  as  yet  forsaken  him. 


112   DISCOUKSES  ON  THE  BOOK  OF  GENESIS. 

Jacob  now  wished  to  know  the  name  of  this  wonderful 
being ;  but  his  curiosity  was  checked  by  the  Angel's 
reply,  "  Wherefore  is  it  that  thou  dost  ask  after  my 
name  ?"     Still,  he  gave  him  the  desired  Blessing. 

On  the  departure  of  the  Angel,  the  Patriarch, 
filled  with  grateful  astonishment,  called  the  place 
where  this  memorable  interview  took  place,  "  Pe- 
nieV;  for,  said  he,  "I  have  seen  God  face  to  face, 
and  my  life  is  preserved." 

Before  Jacob  met  the  Angel,  his  mind  was  greatly 
distressed  with  apprehensions ;  but  now  he  was  cheer- 
ed, and  satisfied  that  the  "  shield  of  Abraham  "  was 
his  sure  defense. 

In  later  days,  we  find  the  Prophet  Hosea  com- 
menting upon  this  circumstance  ;  when  speaking  of 
Jacob's  favor  with  God,  he  says  :  "  By  his  strength 
Jacob  had  power  with  God,  yea,  he  had  power  over 
the  Angel,  and  prevailed ;  he  wept,  and  made  sup- 
plication unto  him."     Hosea  12  :  3,  4. 

The  Prophet,  on  that  occasion,  puts  the  posterity 
of  Jacob  in  mind  of  the  particular  favors  God  had 
bestowed  upon  him,  and  that  his  superiority  was 
brought  about  by  the  Divine  Avill  and  power.  God, 
who  is  the  Lord  of  Angels,  as  well  as  men,  so 
strengthened  Jacob  that  he  was  able  to  prevail  over 
the  Angel,  and  hold  him  fast.  Yet,  as  soon  as  he 
understood  he  was  an  Angel,  he  supplicated  him ; 
teaching  us  of  the  present  day  the  lesson,  that  if  our 
great  ancestor  Jacob  acknowledged  his  mistake  and 
made  supplication  to  an  Angel,  how  much  more  ought 


DISCOURSE   VIII.  '      113 

we  to  do  so  to  God,  -who  is  the  Lord  and  master 
of  all! 

A  remarkable  commemoration  of  this  occurrence 
is  ordered  by  the  law  to  be  kept  up  to  this  day, 
which  forbids  the  eating  of  that  part  of  the  hind 
quarter  of  the  animal  near  the  thigh,  where  Jacob 
on  this  occasion  was  injured.  This  is  called  in  He- 
brew, "  Geed  Harwshey,^^  "  the  sinew  which  shrank." 

By  this  time,  however,  Esau  reached  Jacob,  and 
contrary  to  expectation,  ran  towards  him  and  em- 
braced him  tenderly,  so  that  they  both  shed  tears  of 
Joy.  Jacob,  in  a  very  respectful  manner,  introduced 
his  Wives  and  Children.  Esau  inquired  to  whom  all 
the  great  herd  of  cattle,  which  he  had  met  on  the 
way,  belonged.  Jacob  said,  it  was  a  present  intend- 
ed for  him ;  but  Esau  refused  to  accept  it,  saying : 
"  I  have  enough  ;  my  Brother,  keep  that  which  thou 
hast  unto  thyself."  Jacob,  however,  urges  the  ac- 
ceptance of  his  present,  as  a  sign  of  Brotherly  love 
and  renewed  affection,  and  in  gratitude  for  Esau's 
noble  and  generous  spirit,  in  forgetting  all  past 
grievances. 

And  here  let  us  remark,  that  he  who  blessed  Ja- 
cob no  doubt  touched  the  heart  of  Esau,  and  changed 
his  evil  purposes  into  love  and  kindness.  The  once 
divided  brothers  unite  in  tender  embrace,  and  they, 
who  separated  years  ago  under  circumstances  the 
most  unfavorable  and  unsocial,  now  meet  in  affection 
and  weep  for  joy.  The  dismal  fears  of  Jacob  are 
dispersed,  and  the  angry  passions  of  Esau  are  lost 


114      blSCOUIlSES   ON   THE   BOOK    OF   GENESIS. 

forever.     "  Oh !  how  good  and  how  pleasant  it  is  for 
brethren  to  dwell  together  in  unity."  Psalms  133  :  1. 

What  a  beautiful  and  instructive  picture  is  this ! 
How  it  reproaches  the  unbrotherly  conduct  of  those 
persons  who,  for  little  causes,  and  trifling  affronts,  or 
through  mercenary  motives,  entertain  deep  resent- 
ment against  their  nearest  relations. 

Esau  had  some  grounds  for  reproving  Jacob,  but 
no  sooner  did  he  see  him,  than  the  tide  of  natural 
affection  rushed  upon  his  heart,  and  all  hatred  and 
malice  were  at  once  obliterated.  Mutual  civilities 
and  presents  having  passed  between  the  reconciled 
brothers,  they  separated  ;  Esau  returning  to  his  resi- 
dence in  Mount  Seir,  and  Jacob  journeying  towards 
Canaan,  where,  on  his  arrival,  he  built  himself  a 
House,  and  made  Booths  for  his  cattle — for  which 
reason  the  place  was  called  "  Succouth,"  which  sig- 
nifies Booths.  After  this,  Jacob  proceeded  as  far  as 
Shalem,  a  city  of  Shechem,  where  he  bought  a  piece 
of  land,  most  likely  with  a  design  to  settle  there  for 
a  time — for  here,  according  to  the  pious  Custom  of 
his  forefathers,  he  immediately  set  about  raising  an 
Altar  for  the  worship  and  glory  of  the  living  God, 
"  the  God  of  Israel." 

But  human  Comforts  are  uncertain,  and  it  often 
occurs  that  when  a  man  has,  in  his  own  imagination, 
conquered  the  principal  difficulties  of  life,  and  at- 
tained a  place  of  rest  for  the  remainder  of  his  days, 
an  unexpected  evil  arises,  and  destroys  all  his  pleas- 
ing expectations. 


DiscouKSE  vm.  115 

Jacob  had  here  settled  himself,  as  he  thought,  to 
his  satisfaction.  He  was  at  peace  with  his  brother, 
and  had  become  rich,  and  was  happj  in  his  family, 
when  a  keen  stroke  of  domestic  affliction  attacked 
him,  and  he  was  again  forced  to  wander,  and  seek  a 
new  Home. 

Dinah,  the  only  daughter  of  Jacob,  went  to  visit 
the  women  of  Shechem,  where  she  was  seen  by 
Shechem,  the  son  of  Hamor,  the  chief  of  the  coun- 
try, who  fell  in  love  with  her,  forced  her  to  his  house, 
and  wished  to  marry  her.  But  her  brothers  were  so 
much  irritated  at  the  conduct  of  Shechem  towards 
their  sistft",  that  they  resolved  on  revenge.  They 
would  not  consent  to  intermarry  with  heathens,  who 
were  not  circumcised,  and  of  the  Sacred  Covenant. 
They  stated  that,  as  a  reason  for  not  granting  their 
consent.  Shechem,  however,  was  too  much  in  love, 
not  to  comply  with  that  condition.  He  therefore 
submitted  to  the  operation,  and  made  all  the  folks 
in  the  town  do  the  same.  But  Simeon  and  Levi,  in 
a  paroxysm  of  rage  and  fury,  went  up  into  the  City, 
in  the  night,  and  killed  all  they  could  lay  hands  on, 
plundered  the  city,  and  returned  with  their  Sister  in 
triumph  to  their  father's  house. 

Jacob,  on  hearing  of  what  had  occurred,  was 
deeply  struck  with  grief  at  this  horrid  deed,  and 
justly  feared  that  it  would  arouse  all  the  neighboring 
nations  against  them.  "  What  have  you  done  ?" 
cried  he  to  his  sons;  "you  have  been  revengeful 
and  cruel.      It  is  true  that  your   sister  has  been 


116      DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

shamefully  treated,  and  jou  think  to  be  thereby 
justified,  and  to  have  served  me  by  this  ?  Your 
conduct  will  raise  all  the  country  around  against  me, 
and  we,  but  few  in  number,  will  all  be  destroyed." 

"  What !"  exclaimed  Simeon  and  Levi ;  "  shall 
we  quietly  bear  the  insult  offered  us  ? — shall  we 
suffer  our  sister  to  be  injured,  and  we  not  take  ven- 
geance ?  Surely,  it  were  better  to  die  than  to  sub- 
mit to  such  disgrace." 

Jacob,  however,  was  never  reconciled  to  this  treach- 
erous and  atrocious  act ;  for  even  on  his  death-bed, 
when  he  blessed  all  his  children,  he  expressed  his 
feelings  with  regret  and  detestation.  In  fiddressing 
his  children,  he  couples  the  two,  saying:  "  Simeon 
and  Levi  are  brethren  ;  instruments  of  cruelty  are  in 
their  habitations." 

"  0  my  soul,  come  not  thou  into  their  secret. 
Unto  their  assembly,  mine  honor,  be  not  thou  united  ; 
for  in  their  anger  they  slew  a  man,  and  in  their 
self-will  they  digged  down  a  wall.  Cursed  be  their 
anger,  for  it  was  fierce  ;  and  their  wrath,  for  it  was 
cruel ;  I  will  divide  them  in  Jacob,  and  scatter  them 
in  Israel."     Genesis  49 :  5-7. 

It  was  natural  for  Jacob  to  apprehend  that  a 
confederacy  would  be  formed  among  the  Canaanites 
against  him,  but  the  "  terror  of  God  was  upon  the 
cities  that  were  round  about  them,  and  they  did  not 
pursue  after  the  sons  of  Jacob."  Jacob  now,  by 
the  command  of  God,  left  this  part  of  th§  country, 
when  finding  that  his  children  were  beginning  to  be 


DISCOURSE   VIII.  117 

contaminated  mth.  the  idolatrous  worship  of  the  inhab- 
itants, he  said  to  them,  "  Put  away  the  strange  gods 
that  are  among  you,  and  be  clean  and  change  your 
garments.  And  let  us  arise,  and  go  up  to  Bethel, 
and  I  will  make  there  an  altar  unto  God,  who 
answered  me  in  the  day  of  my  distress,  and  was  with 
me  in  the  way  which  I  went." 

Jacob's  children  readily  gave  him  all  their  oma 
ments,  which  he  buried  under  an  oak  in  Shechem. 
Having  fulfilled  this  duty,  Jacob  set  out  for  Bethel, 
the  ever-memorable  place,  when  he  fled  from  the 
angry  face  of  his  brother  Esau,  and  where  he  had 
laid  himself  down  to  sleep  on  the  cold  earth,  and 
where  he  had  experienced  the  goodness  of  the  Lord, 
and  received  that  gracious  promise  which  he  after- 
wards saw  so  eminently  fulfilled. 

On  his  arrival  at  Bethel,  Jacob  built  an  altar, 
sacrificed  and  prayed  to  the  great  Eternal  God, 
after  the  manner  of  his  father  Isaac  and  his  grand- 
father Abraham. 

At  this  place,  the  Almighty  again  appeared  unto 
him,  encouraged  him  in  his  duty,  and  renewed  the 
promise  so  frequently  expressed.  Here,  Deborah, 
the  nurse  of  Rebekah,  died,  and  was  buried  beneath 
an  oak,  which  was  called  "  the  oak  of  weeping,"  to 
express  the  sorrow  occasioned  by  the  loss  of  a  faith- 
ful domestic.  This  was  the  prelude  to  a  more  dis- 
tressing event,  and  to  a  mourning  far  more  grievous  ; 
for,  as  .they  journeyed  from  Bethel,  Rachel  was 
taken  sick  and  died,  leaving  an  infant  son,  to  whom 


118   DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

as  she  was  expiring,  the  tender  mother  gave  the 
emphatic  name  of  Ben-Oni,  the  son  of  my  sorrow, 
but  his  father  afterwards  altered  it  and  called  him 
Benjamin,  signifying,  the  son  of  my  right  hand. 

After  he  had  committed  the  remains  of  his  beloved 
wife  to  the  earth,  and  erected  a  pillar  of  remem- 
brance over  her  grave,  Jacob  pursued  his  journey 
towards  the  residence  of  his  father  and  his  grand- 
father, where  he  arrived  in  safety  after  an  absence 
of  many  years,  checkered  by  a  great  variety  of  trials 
and  deliverances,  troubles  and  blessings. 

His  grief  for  the  loss  of  his  beloved  wife  was  in 
some  degree  alleviated  by  the  sight  of  his  aged 
father,  who  was  now  one  hundred  and  sixty-three 
years  old.  As  no  mention  is  made  of  Rebekah,  per- 
haps she  was  already  numbered  with  the  dead  ;  but 
if  not,  what  must  have  been  her  delight  at  holding 
once  more  in  her  aged  arms  the  child  of  her  love, 
her  partiality,  and  her  apprehensions !  Jacob  has 
returned  in  health  and  increased  in  riches,  and  with 
a  family  of  children — and  to  render  the  happy  cir- 
cumstance still  more  delightful,  Esau  is  no  longer 
his  enemy,  but  his  kind  and  affectionate  friend. 

Isaac,  having  lived  to  the  age  of  one  hundred  and 
eighty  years,  died,  when  he  was  buried  and  deeply 
lamented  by  his  two  sons. 

Esau,  who  had  a  large  family  and  much  cattle, 
was  obliged  to  seek  other  pasture  and  leave  Jacob  to 
settle  in  Canaan,  while  he  returned  to  Edom,  there 
to  settle  himself  and  make  it  his  resting-place. 


DISCOURSE  vni.  119 

The  Bible,  now,  as  on  all  such  occasions,  gives  a 
long  list  of  the  generations  of  Esau,  and  then  leaves 
off  all  further  mention  of  their  history,  and  proceeds 
with  that  of  Jacob,  whose  descendants  were  destined 
to  be  the  chosen  people  through  whom  the  knowledge 
of  the  living  God  should  be  spread  throughout  the 
•world.  In  looking  at  this  list  we  can  see  that  Esau 
was  favorably  regarded  by  Providence  as  the  de- 
scendant of  the  pious  Patriarchs. 

He  was,  therefore,  blessed  with  abundance  and  a 
very  numerous  family,  the  generations  of  whom 
are  all  mentioned  in  this  section  with  the  title  of 
Duke  or  King  ;  for  instance :  "  These  were  the 
Dukes  of  the  sons  of  Esau."  Again,  we  find :  "And 
these  are  the  Kings  that  reigned  in  the  land  of 
Edom." 

Thus  was  fulfilled  the  blessing  of  Isaac,  given  to 
Esau,  in  these  words:  "  Behold  thy  dwelling  shall  be 
the  fatness  of  the  Earth,  and  of  the  dew  of  Heaven 
above.  And  by  thy  sword  shalt  thou  live."  And 
we  here  see  that  they  were  brave  people  and  great 
conquerors.  So  that,  although  Esau  was  not  so  pious 
as  Jacob,  yet  we  do  not  find  that  he  was  either  idol- 
atrous or  wicked,  and  therefore  God  blessed  him 
according  to  the  promise  given  to  Isaac  on  a  former 
occasion :  "And  I  will  bless  thee,  and  I  will  multiply 
thy  seed  for  the  sake  of  Abraham,  my  servant." 

Thus  we  may  observe  in  the  history  of  all  the 
Patriarchs,  one  principal  trait,  which  is :  a  firm  faith 
and  full  confidence  in  the  goodness  and  mercy  of 


120   DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

the  Lord  God  of  the  Universe.  This  confidence 
supported  Abraham  through  all  his  difficulties,  and 
made  him  bear  all  his  fatigues  and  trials  with  patience 
and  submission.  It  was  Isaac's  principal  comfort  in 
his  long  state  of  bhndness,  and  it  was  the  strong 
support,  of  Jacob,  amidst  all  the  troubles  and  vexa- 
tions which  assailed  him  through  life. 

It  is  this  trust  in  God,  which  is  the  only  true  com- 
fort in  life.  On  all  occasions,  it  enlivens  our  hopes 
and  animates  us  to  action,  in  expectation  of  God's 
blessing.  In  the  hour  of  distress  it  yields  us  that 
support  which  no  human  means  can  procure.  The 
piety  of  the  good  Patriarchs  never  forsook  them ;  all 
their  successes  in  life,  they  imputed  to  the  kindness 
and  mercy  of  God.  They  bore  with  resignation  and 
humility  every  afiliction  ;  and  on  all  occasions,  per- 
formed those  acts  of  devotion,  by  which  it  was  usual 
to  express  the  religious  feeling  of  the  heart. 

How  carefully  ought  we  to  imitate  their  example, 
for  we  are  equally  indebted  to  the  Almighty  for  our 
lives  and  all  that  we  possess.  May  we  ever  be 
impressed  with  the  idea  of  serving  our  God  truly 
and  religiously,  from  now  and  evermore.     Amen. 


DISCOURSE  IX. 


Fbom  thb  First  Veksk  op  Chapter  TniBTT-SiTSif  to  the  ewi> 
OP  Chapter  Fortt. 

My  dear  young  Friends : — 

In  our  last  address,  we  spoke  of  the  settlement  of 
the  family  of  Esau  in  the  country  of  Edom  and  Seir. 
The  history  now  proceeds  with  the  detail  of  the  cir- 
cumstances that  occurred  to  Jacob  and  his  family. 
After  many  wanderings  and  trials,  Jacob  had  at  last 
settled  himself  in  the  land  of  his  fathers,  in  Canaan, 
the  land  which  the  Almighty  had  promised  to  Abra- 
ham as  the  one  destined  for  his  descendants.  We 
shall  soon  find  that  Jacob  was  doomed  to  experience 
more  troubles,  and  that  his  wanderings  were  not  yet 
at  an  end. 

In  reading  the  various  occurrences  which  brought 
this  about,  we  shall  have  to  notice  how  Divine  Provi- 
dence often  directs  things  in  a  manner  unaccount- 
able to  human  wisdom,  and  the  most  unlikely  and 
unpromising  circumstances  often  bring  about  the 
greatest  and  best  efiects.  The  apparently  voluntary 
actions  of  men — their  troubles,  misfortunes,  nay, 
even  their  very  crimes — are  all  made  subservient 


122      DISCOURSES   ON  THE   BOOK   OP   GENESIS. 

to  the  ultimate  purposes  of  the  Almighty  Ruler  of 
the  Universe. 

"And  Jacob  dwelt  in  the  land  wherein  his  father 
■was  a  stranger,  in  the  Land  of  Canaan."  Jacob  had 
twelve  sons  and  one  daughter  ;  of  these,  Joseph  was 
the  favorite.  He  was  the  son  of  Rachel,  his  father's 
favorite  wife  ;  a  very  handsome  and  good-natured 
lad.  It  appears  that  Joseph  was  rather  disliked  by 
his  brethren,  especially  by  the  sons  of  Leah,  who 
were  jealous  of  the  partiality  shown  him  by  the 
father. 

Joseph  had  unfortunately  contracted  a  habit  of 
tattling,  and  was  continually  telhng  every  little  idle 
tale  to  his  father.  This  habit,  which  should  not  be 
encouraged,  is  too  often  productive  of  much  mischief. 
His  father,  however,  was  excessively  fond  of  him, 
and  presented  him  with  a  very  handsome  "  coat  of 
many  colors."  This  more  especially  excited  the 
jealousy  of  his  brothers — already  irritated  by  his 
tale-bearing — so  that  they  scarcely  ever  spoke  to 
him  in  a  friendly  manner. 

This  division  among  brothers  is  one  of  the  greatest 
misfortunes  that  can  occur  in  a  family,  and  is  always 
productive  of  the  greatest  evil.  Parents  should  be 
careful  to  teach  their  children  to  love  each  other, 
and  not  by  favoring  one  more  than  the  Other,  breed 
jealousy  among  them,  the  evil  consequences  of  which 
this  history  exhibits  a  strong  example. 

Here  opens  the  beautiful  story  of  this  wonderful 
youth,  in  whom  we  are  interested  when  first  he  is 


DISCOURSE   IX. 


123 


introduced  to  us.     He  was  now  in  his  seventeenth 
year,  and  to  the  elegance  of  external  form,  he  added 
the  brighter  accomplishments  and  graces  of  virtue 
and  piety.   Is  it  then  to  be  wondered  at,  that "  Jacob 
should .  love  Joseph  more  than  all  his  children "  ? 
The  permanent  good  qualities  of  the  youth,  when 
contrasted  with  the  ungovemed  tempers  of  his  breth- 
ren, almost  plead  sufficient  excuse  for  justifying  the 
partiahty.     In  this  partiaUty  to  Joseph,  were  sown 
the  seeds  of  numerous  troubles  to  Jacob  and  his 
family;    all,  however,  designed  by  Providence  to 
brmg  forth  good.     Joseph,  who  was  really  a  good- 
natured,  chattering  lad,  one   day  very  innocently 
related  to  his  brothers  a  dream  which  had  occurred 
to  him  in  the  night.     He  thought  that  they  were 
together  in  the  field  making  up  the  sheaves  of  com, 
when,  all  those  which  the  brothers  had  piled  up,  ap- 
peared to  bow  down  to  the  one  which  Joseph  had 
raised.     At  another  time,  he  told  them,  he  dreamed 
that  the  sun,  moon,  and  eleven  stars  aU  were  making 
obeisance  to  him.     Joseph's  brethren,  who  were  not 
in  good  humor  with  him,  were  not  disposed  to  think 
the  best  of  him ;  they  therefore  did  not  regard  these 
dreams  in  the  manner  in  which  they  were  told  by 
Joseph,  which  was,   in  pure   simplicity   of  heart, 
merely  relating  a  simple  fact,  but  they  attributed 
other  motives  to  him,  and  became  very  angry  at  so 
much   apparent  self-sufficiency,  as  they  termed  it. 
"  What !"  said  the  brethren,  "  shalt  thou  indeed 
reign  over  us  ? — or  shalt  thou  indeed  have  dominion 


124   DISCOUKSES  ON  THE  BOOK  OF  GENESIS. 

over  us  ?  And  they  hated  him  yet  the  more  for  his 
dreams,  and  for  his  words."  Jacob,  also,  found  fault 
with  Joseph  at  the  time,  but  nevertheless  kept  the 
thing  in  mind,  considering  it  as  indicative  of  some- 
thing extraordinary  and  worthy  of  notice. 

The  elder  sons  of  Jacob  fed  their  flocks  as  far  as 
Shechem,  probably  on  account  of  the  excellency  of 
the  pasturage  as  well  as  to  preserve  the  land  which 
their  father  had  bought  in  that  country,  of  Hamor. 
About  this  time  it  was,  that  the  brethren  proceeded 
to  Shechem  with  their  flocks  ;  but  instead  of  leaving 
their  home  in  peace  with  all  who  were  left  behind, 
they  encouraged  feelings  of  jealousy  and  hatred 
against  poor  Joseph.  And  that  they  nourished  this 
hatred  even  to  the  utmost  is  evident,  from  Avhat 
followed. 

Jacob,  their  father,  could  not  be  very  easy  in 
mind  when  reflecting  that  they  were  near  to  She- 
chem, the  place  where  on  a  former  occasion  they 
had  committed  such  cruelties.  Being  desirous  of 
knowing  how  it  fared  with  them,  the  Patriarch  sent 
thither  his  beloved  Joseph,  little  thinking  that  he 
should  see  him  no  more  for  many  years.  "And 
Israel  said  unto  Joseph,  do  not  thy  brethren  feed 
the  flock  in  Shechem  ?  Come,  and  I  will  send  thee 
unto  them,  to  see  whether  it  be  well  with  them,  and 
well  with  the  flocks,  and  bring  me  word  again." 
Joseph,  ever  kind  and  ever  obedient,  immediately 
answered,  "  Here  I  am,  my  dear  father,  to  obey 
your  bidding."    Little  did  he  imagine  that  the  broth- 


DISCOURSE  IX.  125 

era,  about  whose  welfare  he  was  to  inquire,  were  at 
that  moment  plotting  his  destruction. 

Joseph  left  his  father's  house  never  to  return  to 
it,  and  went  in  quest  of  his  inhuman  brethren.  Not 
finding  them  at  Shechem  as  expected,  he  went  to 
Dothan,  at  which  place,  as  told  him  bj  a  stranger, 
they  were  feeding  their  flock.  As  soon  as  he  came 
within  sight,  they  began  to  dehberate  how  to  gratify 
their  hatred  and  maUce  towards  him.  "And  they 
said  one  to  another.  Behold,  this  dreamer  cometh ! 
Come  now,  therefore,  and  let  us  slay  him,  and  cast 
him  into  some  pit,  and  we  will  say,  some  evil  beast 
hath  devoured  him ;  and  we  shall  see  what  will 
become  of  his  dreams."     Genesis  37  :  19. 

Reuben,  however,  interfered,  and  prevented  them 
putting  into  execution  the  horrid  crime  of  fratricide, 
by  urging  on  them  to  pause  and  reflect ;  saying  to 
them,  "  shed  no  blood,  but  cast  him  into  this  pit  that 
is  in  the  Avilderness,  and  lay  no  hand  upon  him." 
Here  we  see  the  source  of  their  sanguinary  purposes. 
The  dreams  of  Joseph  had  caused  hatred  to  rankle 
in  their  gloomy  minds.  Envy,  malice,  and  revenge 
took  possession  of  their  souls,  and  obliterated  all  fra- 
ternal love  and  humane  feeling. 

Far  otherwise  were  the  sensations  of  poor  Joseph ; 
fatigued  as  he  must  have  been  after  so  long  a  jour- 
ney, he  felt  repaid  and  gratified  at  the  sight  of  his 
brothers,  about  whom  (not  finding  them  at  Shechem 
as  he  expected)  he  had  felt  some  anxiety.  But  how 
different  his  reception !     He  springs  forward  to  em- 


126      DISCOUKSES   ON   THE   BOOK   OF   GENESIS. 

brace  his  dear  brothers,  while  they  hastened  to  seize 
upon  him  as  a  prey  !  Instead  of  meeting  with  broth- 
ers and  friends,  he  is  fallen  amongst  the  worst  of 
enemies.  His  address  is  not  regarded  ;  his  tale  is 
stopped  !  His  cloak,  the  envied  badge  of  his  father's 
kindness,  is  stripped  off.  In  vain  does  he  lift  up  his 
streaming  eyes  to  Heaven — in  vain  does  he  implore 
for  mercy — in  vain  does  he  conjure  each  separate 
brother  by  the  most  tender  and  affectionate  names — 
in  vain  does  he  call  upon  his  venerable  father ; — 
deaf  to  all  entreaties  and  insensible  to  every  feeling 
of  humanity,  he  is  stripped  and  cast  into  a  pit. 
Luckily  for  poor  Joseph,  "  the  pit  was  empty,  there 
was  no  water  in  it ;"  but  most  probably  there  might 
have  been  poisonous  reptUes.  These  unnatural 
beings  having  thus  consigned  their  brother  to  the 
greatest  distress  left  him  to  perish  for  want,  and  set 
themselves  down  very  contentedly  to  dinner,  unmind- 
ful of  every  humane  and  social  feeling.  While  con- 
gratulating themselves  on  their  revenge,  they  per- 
ceived a  caravan  of  Ishmaehtes  coming  across  from 
Gilead,  and  going  towards  Egypt.  Judah,  desirous 
of  preventing  the  death  of  his  brother,  which,  hap- 
pening under  such  circumstances,  would  be  no  less  a 
crime  than  actual  murder,  proposed  to  seU  Joseph  to 
these  travelers ;  for,  said  he,  by  so  doing,  we  may 
prevent  our  conscience  being  loaded  with  the  horrid 
deed  of  fratricide.  Accordingly  they  took  Joseph 
out  of  the  pit,  and  sold  him  to  the  passing  Midian- 
ites,  who  carried  him  to  Egypt,  and  sold  him  as 


DISCOURSE   IX.  127 

a  slave  to   Potiphar,  an   officer   in  the   service  of 
Pharoah,  then  King  of  Egypt. 

Reuben,  who  had  been  absent  at  the  time  all  this 
occurred,  now  on  his  return,  repaired  to  the  pit  to 
look  after  Joseph ;  but  finding  that  he  was  not  there, 
exclaims  in  agony  and  sorrow :  "  The  child  is  not ; 
and  I,  whither  shall  I  go?" 

Reuben,  in  fact,  secretly  wished  to  have  saved  Jo- 
seph, which  he  now  found  impossible  ;  and  indeed  it 
was  a  matter  of  some  consequence  to  determine  what 
conduct  should  be  pursued  towards  their  father,  whose 
inquiries  respecting  his  beloved  son,  could  not  be  so 
easily  satisfied. 

Here  we  leave,  for  a  time,  the  innocent  and  op- 
pressed Joseph,  and  return  to  the  merciless  crew  in 
the  Wilderness. 

Not  knowing  what  account  to  give  to  their  father 
of  his  beloved  child,  and  fearful  that  he  would  sus- 
pect them  of  some  foul  practice,  they  had  recourse 
to  an  artifice,  which  shows  their  depravity  in  the 
strongest  colors.  Had  they  contrived  some  tale,  by 
which  Jacob  might  yet  entertain  a  hope  of  seeing 
Joseph  again,  our  resentment  against  them  might  be 
somewhat  softened ;  but  the  bad  men,  disregarding 
the  agony  they  would  cause  their  father,  carried  him 
his  darling's  Coat,  torn  in  tatters,  and  dyed  in  blood, 
and  asked,  with  unfeeling  indifference,  whether  he 
knew  it,  saying,  at  the  same  time,  "  this  have  we 
found ;  know  now  whether  it  be  thy  son's  coat,  or 
no." 


128      DISCOURSES   ON  THE   BOOK   OF   GENESIS. 

Jacob  knew  the  gaudy  garment,  the  fatal  source 
of  so  much  mischief,  too  Avell ;  but  he  had  no  suspi- 
cion that  the  bearers  of  it  were  mocking  him  with  a 
fictitious  tale,  and  that  they  had  actually  deprived 
him  of  his  beloved  child.  "  And  he  said,  it  is  my 
son's  coat ;  an  evil  beast  hath  devoured  him ;  Joseph 
is  without  doubt  rent  in  pieces.  And  Jacob  rent  his 
clothes,  and  put  sackcloth  upon  his  loins,  and  mourn- 
ed for  his  son  many  days.  And  all  his  sons  and  all 
his  daughters  rose  up  to  comfort  him — ^but  he  refused 
to  be  comforted ;  and  he  said,  for  I  will  go  down 
into  the  grave  unto  my  son,  mourning.  Thus  his 
father  wept  for  him."     Genesis  37  :  33-35. 

The  grief  of  Jacob  must  have  been  intense  !  but 
with  what  face  could  his  deceitful  sons  affect  to  ad- 
minister comfort  to  him,  while  they  withheld  the  only 
information  which  could  afford  balm  to  his  heart  ? 

If  they  had  said,  "  Thy  son  liveth,"  but,  "  he  is 
in  the  house  of  bondage,"  the  cloud  of  sorrow,  though 
heavy,  would  have  been  broken,  and  some  faint  rays 
of  hope  might  have  cheered  the  heart  of  the  afflicted 
Jacob. 

But  the  mighty  secret,  and  the  abundant  consola- 
tion, must  be  deferred  till  the  workings  of  Provi- 
dence have  attained  their  proper  point.  The  whole 
Counsel  was  of  God,  though  wicked  men  were  fol- 
lowing their  own  devices,  and  though  the  righteous, 
for  a  time,  were  in  sorrow  and  affliction. 

Here  we  must  leave  the  Patriarch  and  his  unduti- 
ful  sons,  to  follow  Joseph  down  into  Egypt.    He  was 


DISCOURSE   IX.  129 

soon  transferred,  like  a  piece  of  merchandise,  from 
the  hands  of  traders,  to  Potiphar,  an  oJEcer  of  rank, 
and  Captain  of  the  Guard  to  the  Egyptian  Monarch, 
as  before  stated.  Joseph  yielded  to  his  lot  with  a 
good  grace,  and  accommodated  his  mind  to  his  cir- 
cumstances with  cheerfulness.  The  principles  of  pure 
rehgion  had  been  sown  early  in  the  mind  of  Joseph, 
by  his  pious  father ;  and  they  had,  happily,  taken 
root  long  before  this  misfortune  befell  him.  Hence, 
he  experienced  consolation  in  this  state  of  exile  and 
slavery,  and  found  that,  though  he  was  far  removed 
from  the  arms  of  his  fond  parent,  he  was  not  removed 
from  the  presence  and  favor  of  his  Father's  Grod. 
Joseph,  thus  impressed,  performed  the  part  of  a  duti- 
ful servant  without  murmuring  ;  and,  though  brought 
up  to  different  prospects,  he  was  not  sullen  or  dissat- 
isfied in  his  menial  situation.  Potiphar  appears  to 
have  been  a  man  of  discernment  and  consideration. 
He  saw  the  good  quaUties  of  his  servant,  he  admired 
the  readiness  with  which  he  attended  to  his  duties, 
and  he  found  that  his  property  was  safe  under  his 
management.  With  much  prudence,  therefore,  he 
made  Joseph  his  steward,  and  committed  unto  him 
the  entire  direction  of  his  household  affairs. 

Placed  in  this  more  elevated  situation,  Joseph  at- 
tracted the  notice  of  all  around  him.  They  could 
not  behold  the  accomphshed  youth  without  admira- 
tion. Joseph,  however,  did  not  suffer  this  admira- 
tion to  lead  him  from  the  path  of  virtue  and  integrity. 
He  had  a  sacred  regard  for  the  honor  of  his  Master, 

7 


130      DISCOmiSES   ON  THE  BOOK   OF   GENESIS. 

and  a  grateful  sense  of  the  duty  which  he  owed  to 
him. 

Joseph  had  at  this  time  a  severe  trial  of  his  faith 
in  God  and  his  duty  to  man.  But  the  grand  princi- 
ple which  supported  him  in  this  severe  trial,  was  a 
holy  fear  of  that  Being,  whose  eye  pervades  the  deep- 
est recesses  of  the  human  heart.  It  would  be  well 
for  all  of  us,  if,  when  we  are  enticed  to  do  that  which 
is  not  right,  we  were  to  put  Joseph's  question  to  our- 
selves : 

"  How  can  I  do  this  great  Wickedness,  and  Sin 
against  God  ?" 

Joseph  was  unjustly  accused  with  the  committal  of 
a  crime  by  the  wicked  and  designmg  wife  of  Poti- 
phar.  False  evidence  having  been  produced,  which 
appeared  to  be  corroborative  of  the  statement  made 
by  the  accuser,  poor  Joseph  was  found  guilty  by  his 
master,  who  committed  him  to  prison. 

But  good  men  are  the  same  in  every  situation. 
Joseph,  although  confined  in  a  prison  among  crimi- 
nals, was  quite  at  ease.  He  was  conscientiously 
convinced  that  God  would  not  desert  him  as  long 
as  he  acted  correctly  and  innocently,  as  was  his 
case  in  this  instance.  Joseph  was  therefore  con- 
stantly cheerful  and  willing  to  be  employed,  so  that 
after  a  time  the  master  of  the  prison  perceived  his 
value,  and  considering  him  a  fit  person  for  confi- 
dence, appointed  him  to  the  management  of  the 
prison,  in  the  discharge  of  which  duty,  he  gave  great 
satisfaction.     Thus  does  the  Ahnighty  prosper  aU 


DiscomiSE  IX.  181 

the  actions  of  good  and  virtuous  men  in  whatever 
situation  thej  may  chance  to  be  placed.  This  was 
the  case  with  Joseph  ;  he  left  the  vindication  of  his 
character  to  God,  and  possessing  inward  comfort  and 
satisfaction,  the  dungeon  became  to  him  a  palace. 

Among  the  prisoners  confined  with  Joseph  were 
the  King's  Baker  and  his  Butler.  They  were  placed 
under  the  particular  care  of  Joseph,  who,  one  morn- 
ing observing  them  both  to  be  very  melancholy,  in- 
quired the  reason  ;  to  which  they  replied,  that  they 
had  both  had  strange  dreams,  which  made  them 
very  uneasy. 

Joseph,  to  soothe  their  distress  of  mind,  requested 
them  to  relate  their  dreams.  The  Butler  then  stated 
his  dream  to  have  been,  that  he  thought  he  saw  a  vine, 
on  which  three  bunches  of  grapes  grew,  blossomed, 
filled,  and  ripened,  as  it  were,  all  in  an  instant ;  that 
he  then  took  and  pressed  their  juice  into  the  King's 
cup,  which  he  had  in  his  hand,  and  placed  it  in  that  of 
Pharaoh's.  Joseph  explained  this  dream  as  follows : 
The  three  branches  of  grapes  indicate  three  days,  at 
the  end  of  which,  the  Butler  would  be  set  free,  and 
again  set  the  cup  in  Pharaoh's  hand  as  was  his  cus- 
tom heretofi)re.  "  Now  pray,  added  Joseph, "  when 
all  this  shall  come  to  pass  and  you  shall  be  again 
restored  to  your  former  position,  have  the  goodness 
to  think  of  me,  and  procure  my  freedom  ;  for  I  was 
stolen  away  from  my  family  and  sold  for  a  slave.  I 
am  innocent  of  having  committed  any  crime,  and  am 
unjustly  placed  here  in  this  prison."     The  Baker, 


132      DISCOURSES   ON  THE   BOOK   OF   GENESIS. 

hearing  so  favorable  an  interpretation,  was  thereby 
encouraged  to  tell  his  dream,  which  was  as  follows : 
He  imagined  he  had  three  wicker  baskets  on  his 
head  full  of  pastry  fit  for  the  King's  table,  which  the 
birds  came  and  eat  out  of  the  basket  while  he  was 
carrying  them.  This,  Joseph  interpreted  in  the  fol- 
lowing manner :  "  The  three  baskets,"  said  Joseph, 
indicate  three  days,  at  the  end  of  which,  you  will  be 
taken  from  this  dungeon  to  the  place  of  execution, 
and  there  be  hanged,  and  the  birds  of  the  air  will 
devour  your  flesh." 

These  predictions  were  literally  fulfilled  as  foretold 
by  Joseph.  Three  days  after  this,  was  Pharaoh's 
birth  day,  on  which  occasion  a  great  festival  was 
held,  when  the  Butler  was  restored  to  his  former 
position,  and  the  Baker  was  executed ;  precisely 
fulfilling  the  interpretation  given  by  Joseph  of  their 
dreams. 

The  Butler,  however,  proved  ungrateful ;  for,  not- 
withstanding his  restoration,  he  never  more  thought 
of  poor  Joseph ;  nor  did  he  try  to  procure  his  free- 
dom, or  in  any  way  show  his  gratitude  for  the  good 
services  of  Joseph,  but  forgot  him  altogether,  until  a 
circumstance  occurred  by  which  he  was,  as  it  were 
compelled,  though  reluctantly,  to  bring  Joseph  to 
the  notice  of  Pharaoh,  as  we  shall  read  in  our  next 
discourse.  It  will  there  be  shown  that  Joseph  was 
not  to  owe  any  part  of  his  future  greatness  to  human 
kindness,  or  to  worldly  pohcy.  The  whole  plan  was 
of  Divine   origin,  and  all  the   steps  therein,  were 


DISCOURSE  IX.  133 

directed  by  Infinite  Wisdom.  Heaven  accomplished 
the  matter  in  a  way  which  was  to  bring  honor  upon 
Joseph,  by  showing  that  a  divine  spirit  rested  upon 
him,  and  that  he  was  the  favorite  of  God. 

In  closing  this  discourse  we  have  to  repeat,  and 
call  your  attention  to,  what  we  have  before  remarked. 
How  careful  parents  ought  to  be  not  to  favor  one  of 
their  children  in  preference  to  another.  Jealousy 
and  hatred  are  excited  thereby  on  the  part  of  the 
other  brothers  and  sisters  who  are  not  so  favored, 
which,  as  is  evident  in  this  history,  lays  the  foundar 
tion  for  much  mischief  and  misery.  It  is  highly  im- 
proper for  parents  to  encourage  any  favorite  child 
to  tell  httle  tattling  tales  about  things  of  no  conse- 
quence, which  always  induce  false  impressions,  and 
ultimately  lead  to  very  serious  evils.  This  indis- 
creet management  on  the  part  of  Jacob,  and  the  fine 
silk  coat  which  he  gave  to  Joseph,  besides  his  partial 
indulgence  in  keeping  bim  at  home  instead  of  letting 
him  take  share  in  the  fatigues  of  a  shepherd's  life, 
were  the  original  causes  of  that  hatred  which  led  the 
brethren  to  be  guilty  at  first  of  the  desperate  inten- 
tion to  commit  murder — and  at  last  to  sell  him  as  a 
slave.  But  all  things,  though  they  are  in  a  great 
measure  the  acts  of  man,  do  not  at  all  times  produce 
the  consequences  originally  intended  by  them.  Their 
destined  efiects  are  bound  in  that  chain  of  events 
which  is  preordained  by  Providence. 

Now,  this  ill-treatment  of  Joseph  instead  of  de- 
stroying him,  as  intended  by  his  brethren,  only  led 


134   DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

to  his  being  raised  to  the  highest  honor  in  Egypt,  of 
which  the  cruel  brothers  could  have  had  no  possible 
expectation.     Little  did  they  imagine  that  Joseph, 
being  truly  pious  and  virtuous,  deserved  and  experi- 
enced  the   care   of  Providence,  for  the  Almighty 
never  suffered  the  good  conduct  of  Joseph  to  pass 
by,  without  being  duly  recorded.     God's  design  was 
to  raise  Joseph  to  such  a  degree  of  greatness  and 
power  as  should  oblige  his  brethren  humbly  to  bow 
down  before  him.     Joseph's  brethren  opposed  it,  but 
what  they  did  to  humble  him,  was  the  first  step  by 
which  God  led  him  to  elevation  and  glory.     This 
may  afford  us  great  comfort  under  all  troubles,  as 
we  may  hence  be  assured  that  God  can  make  what- 
ever shall  be  designed  against  us,  the  means  of  pro- 
moting our  happiness.     We  are  taught  here  other 
important  truths,  viz. :  that  in  permitting  what  hap- 
pened to  Joseph,  God  wished  to  remove  the  false 
notions  mankind  entertained  respecting  his  Provi- 
dence.    They  are  apt  to  think  he  neglects  the  care 
of  human   affairs,   when  those   that  fear  him  are 
oppressed   and   in   trouble.      The    Scripture   over- 
throws their  mistaken  prejudices  by  the  example  of 
Joseph,  over  whom  God  was   peculiarly  watchful. 
The  ways  of  God  are  inscrutable  to  man.     Vain  are 
all  the  attempts  of  mortals  to  thwart  the  designs  of 
Providence.     What  God  has  foretold  and  promised 
shall  surely  come  to  pass  even  by  the  very  instru- 
ments employed  by  his  enemies  to  prevent  it. 


DISCOURSE  IX.  136 

How  applicable  are  the  words  of  the  Royal  Psalm- 
ist to  our  present  subject.  He  says,  "  The  wicked 
have  drawn  out  the  sword,  and  have  bent  their  bow, 
to  cast  down  the  poor  and  needy,  and  to  slay  such 
as  be  of  upright  conversation. 

Their  sword  shall  enter  into  their  own  heart,  and 
their  bows  shall  be  broken. 

A  Uttle  that  a  righteous  man  hath,  is  better  than 
the  riches  of  many  wicked.  The  arms  of  the  wicked 
shall  be  broken ;  but  the  Lord  upholdeth  the  right- 
eous."   Psahns  37 :  14-17.    Amen, 


DISCOURSE  X. 


Fkom  the  First  Verse  op  Chapter  Forty-one  to  the  end  op 

THE  SEVEKTEENTH  VeRSE  OP  CHAPTER  FOKTY-FOUB, 

My  dear  young  Friends: — 

In  closing  the  last  discourse,  I  remarked  that  the 
events  of  this  world  are  directed  by  a  supernatural 
power,  and  that  all  the  attempts  of  man  to  further 
his  own  purposes  only  tend  to  accelerate  and  to 
bring  about  by  natural  means  that  which  is  designed 
by  Providence.  The  circumstances  related  in  this 
Discourse  will  fully  pi*ove  this  fact. 

We  left  Joseph  immured  in  a  prison  on  a  false 
charge,  without  any  friends  to  intercede  on  his  behalf 
and  afford  him  the  opportunity  of  proving  his  inno- 
cence. But  Joseph,  Avho,  throughout  the  whole  of 
his  career,  is  properly  designated,  "  Joseph  the 
righteous,"  put  his  trust  in  God,  who  knew  his 
innocence,  to  effect  his  release. 

The  chief  Butler,  whose  favor  and  interest  Joseph 
had  solicited,  entirely  neglected,  and  even  forgot 
him.  This  is  but  too  true  a  picture  of  man,  who, 
when  in  prosperity,  is  apt  to  forget  those  who  have 
served  him  in  adversity.     The  Almighty,  however, 


DISCOURSE  X.  137 

always  in  due  time,  causes  some  circumstance  to 
arise,  which  reward  the  virtuous  for  their  good  works, 
and  proves  a  recompense  for  their  sufferings. 

Joseph  had  now  been  three  years  in  prison.  This 
may  seem  a  long  time  to  us,  and  may  appear  as 
though  God  had  not  been  mindful  of  him.  We 
might  probably  have  looked  upon  him  with  great 
concern  and  pity,  and  sought  to  have  procured  his 
release.  But  God  knew  what  was  necessary  to 
strengthen  Joseph  in  humihty,  patience,  and  submis- 
sion ;  he  knew  what  was  necessary  to  enable  him  to 
withstand  the  temptations  and  dangers  to  which  he 
would  be  subjected,  and  he  thus  prepared  him  for 
his  future  position  in  life. 

It  was  about  this  time  that  the  King  of  Egypt  had 
two  remarkable  dreams,  which  greatly  troubled  his 
mind.  He  sent  for  all  the  magicians  and  soothsay- 
ers (who  in  that  country  were  a  numerous  and  vene- 
rated class  of  men)  to  explain  to  him  his  dreams ; 
but  in  vain  did  they  exert  aU  their  skill  to  satisfy  the 
King.  This  disappointment  only  served  to  aggra- 
vate the  anxiety  of  Pharaoh,  and  to  excite  his  curi- 
osity to  know  what  his  dreams  portended.  The  King, 
disquieted  and  unhappy,  caused  great  excitement  at 
the  Egyptian  Court.  The  chief  Butler,  recollecting 
his  singular  dream  in  the  prison,  and  the  exact  inter- 
pretation which  had  been  given  it  by  Joseph,  related 
the  matter  to  Pharaoh,  who  immediately  sent  for 
Joseph  from  the  prison  to  appear  before  him.  If 
hitherto  we  had  reason  to  admire  Joseph  as  a  son, 


138      DISCOURSES   ON  THE   BOOK   OP  GENESIS. 

as  a  servant,  and  as  a  faithful  officer  in  the  Prison, 
we  shall  not  be  ashamed  of  him  now  that  he  stands 
before  the  King  of  Egypt. 

The  shepherd  youth  speaks  with  modest  diffidence ; 
yet  in  the  most  dignified  language.  When  the  King 
tells  him  that  he  has  been  informed  of  his  skill  in  the 
interpretation  of  dreams,  Joseph  modestly  replies, 
that  the  faculty  was  not  to  be  ascribed  to  his  wisdom, 
but  says  "  God  shall  give  Pharaoh  an  answer  of 
peace."  Here  let  us  observe  for  our  instruction, 
that  the  pious  humility  of  an  angel  saint  is  impressive 
and  beautiful ;  but  the  humble  and  devout  declara- 
tion of  Joseph  is  still  more  striking  and  more  beau- 
tiful, because  he  stood  at  that  moment  in  a  circle  of 
the  most  elevated  persons,  whose  attention  towards 
him  was  truly  exciting,  and  his  address  was  made 
to  a  mighty  monarch,  who,  we  find,  did  not  even 
acknowledge  the  true  God,  mentioned  by  Joseph. 

Pharaoh,  pleased  with  Joseph's  manner  proceeds 
to  relate  to  him  as  follows  :  "  In  my  dream,  behold, 
I  stood  upon  the  bank  of  the  river ;  and  behold, 
there  came  up  out  of  the  river  seven  kine,  fat-fleshed 
and  well-favored ;  and  they  fed  in  a  meadow.  And, 
behold,  seven  other  kine  came  up  after  them,  poor 
and  very  ill-favored,  and  lean-fleshed,  such  as  I  never 
saw  in  all  the  land  of  Egypt  for  badness :  and  the 
lean  and  the  ill-favored  kine  did  eat  up  the  first 
seven  fat  kine  ;  and  when  they  had  eaten  them  up, 
it  could  not  be  known  that  they  had  eaten  them ;  for 
they  were  still  ill-favored,  as  at  the  beginning.  So 
I  awoke. 


DISCOURSE  X.  189 

And  I  saw  in  my  dream,  and,  behold,  seven  ears 
came  up  in  one  stalk,  full  and  good ;  and,  behold, 
seven  ears,  withered,  thin,  and  blasted  with  the  east 
wind,  sprung  up  after  them :  and  the  thin  ears  de- 
voured the  seven  good  ears  ;  and  I  told  this  unto  the 
Magicians ;  but  there  was  none  that  could  declare  it 
tome."     Genesis  41:  17-24. 

Joseph  then  proceeds  to  explain  the  dream  as 
follows :  that  both  dreams  of  Pharaoh  indicated  one 
thing ;  that  the  seven  fat  cows  and  the  seven  full 
ears  of  com,  were  types  of  seven  years  of  plenty ; 
that  the  seven  lean  cows,  and  the  seven  thin  and 
weather-beaten  ears  of  corn  impHed  seven  years  of 
famine  which  would  swallow  up  all  the  plenty  and 
blessings  of  the  first  seven  years.  Having  finished, 
Joseph  piously  exclaims :  "  This  is  the  thing  which  I 
have  spoken  unto  Pharaoh ;  what  God  is  about  to 
do,  he  sheweth  unto  Pharaoh."  He  further  says 
that  these  dreams  having  been  seen  in  such  quick 
succession,  and  m  dififerent  shapes,  signified  the  same 
thing,  and  imphed  that  their  fulfillment  would  be  im- 
mediate. He  therefore  advised  that  steps  be  taken 
to  estabhsh  granaries,  for  housing  and  saving  the 
com  during  the  plentiful  season,  in  order  to  preserve 
the  empire  from  the  dreadful  effects  of  scarcity  dur- 
ing the  seven  years  of  famine.  This  explanation  was 
so  natural  and  clear  as  to  impress  the  minds  of  all 
who  heard  it,  with  the  conviction  of  its  being  the 
truth.  Pharaoh,  struck  with  admiration  at  the 
modesty  and  wisdom  of  this  wonderfiil  young  man, 


140      DISCOURSES   ON  THE   BOOK   OF   GENESIS. 

declared  to  his  courtiers,  "  Can  we  find  such  a  one 
as  this  is,  a  man  in  whom  the  spirit  of  God  is  ?"  The 
King  immediately  resolved  to  be  guided  by  his  coun- 
sels ;  and  Joseph,  who  but  a  few  hours  before,  was  a 
prisoner,  now  became  the  Prime  Minister  and  Gov- 
ernor of  Egypt.  For,  says  the  King,  "  For  as  much 
as  God  hath  showed  thee  all  this,  there  is  none  so 
discreet  and  wise  as  thou  art ;  thou  shalt  be  over  my 
house,  and  according  unto  thy  word,  shall  all  my 
people  be  ruled — only  on  the  throne  will  I  be  greater 
than  thee." 

Joseph  was  immediately  placed  in  his  office,  as 
directed  by  the  King  of  Egypt,  and  in  the  discharge 
of  the  duties  thereof,  proved  himself  the  wise  and 
upright  man.  He  carefully  did  that  which  he  advised 
and  recommended.  Joseph,  though  advanced  to  a 
high  position,  to  wealth  and  to  honor,  did  not  indulge 
in  luxury  or  idleness,  but  as  a  faithful  and  diligent 
servant,  went  all  through  the  land  of  Egypt  during 
the  seven  years  of  plenty,  and  established  granaries 
in  which  he  laid  up  stores  of  corn  against  the  ap- 
proaching scarcity. 

That  season  came  according  to  Joseph's  predic- 
tion, and  Egypt  became  convinced  that  the  blessing 
of  the  Lord  was  with  her  through  Joseph ;  for  she 
was  not  only  able  to  supply  her  own  people  with 
food,  but  even  those  of  the  surrounding  countries, 
during  the  seven  years  of  the  famine. 

Thirteen  years  had  now  elapsed,  and  we  are  again 
brought  to  Jacob's  melancholy  abode  in   Hebron. 


DISCOURSE  X.  141 

The  pious  Patriarch  had  endured  much  and  bitter 
anguish  during  this  painful  interval  occasioned  by 
the  loss  of  his  beloved  Joseph.  His  blood-stained 
garment  was,  doubtless,  often  contemplated  with 
sighs  and  tears.  But  even  this  sorrow  had  now  to 
yield  to  another  visitation,  which  tended  to  drown  aU 
other  distresses — the  want  of  Bread.  Jacob  had 
wealth  in  abundance,  but  that  could  not  procure  the 
necessaries  of  hfe,  during  the  dreadful  famine  which 
spread  itself  throughout  the  length  and  breadth  of 
the  land. 

Jacob,  having  heard  that  there  was  com  in  Egypt, 
sent  ten  of  his  sons  there  with  sufficient  money  to 
purchase  com  for  the  family.  Benjamin,  however, 
who  was  the  youngest  and  the  only  remaining  son  of 
his  beloved  Rachel,  he  kept  at  home. 

Let  us  now  turn  our  attention  to  Joseph  and 
reflect  upon  his  present  position.  This  history  is  a 
strong  proof  that  innocence  and  virtue  are  sure  to 
meet  with  due  reward ;  as  also  that  the  ultimate 
purposes  of  Providence  are  brought  about  by  a 
variety  of  apparently  independent,  as  well  as  natural 
circumstances,  which  produce  effects  never  thought 
of,  or  calculated  upon,  by  poor  mistaken  mortals. 

Joseph  had  been  placed  in  various  stations  of  life. 
He  was  the  favorite  child  of  a  tender  and  loving 
father.  He  had  experienced  the  cruelty  and  treach- 
ery of  his  brothers — the  ingratitude  of  courtiers — he 
had  been  a  shepherd,  a  slave,  an  ujyper-servant,  and 
a  prisoner.     He  had  thus  been  well  exercised  in  the 


142      DISCOTIRSES   ON  THE  BOOK   OF   GENESIS. 

school  of  adversity,  which  is  highly  calculated  to 
render  a  man  humble,  discreet,  and  charitable — like- 
wise, to  fix  a  mind  like  Joseph's  more  thoroughly  in 
its  disposition  to  be  dutiful  and  religious.  He  became 
therefore  well  acquainted  with  human  nature,  and 
knowing  the  instability  of  all  earthly  good,  he  was 
prepared  to  fill  this  elevated  station,  in  which  Pha- 
raoh had  placed  him,  with  humility  and  propriety. 

When  the  ten  sons  of  Jacob  arrived  in  Egypt, 
they  found  it  was  necessary  to  apply  to  the  Governor 
personally,  before  they  would  be  allowed  to  purchase 
any  corn.  When  they  were  introduced,  they  did  not, 
nor  was  it  possible  for  them  to  know  or  imagine,  that 
this  exalted  officer  was  their  brother.  Joseph,  how- 
ever, knew  them,  and  recollected  their  treatment 
towards  him.  He  was  therefore  determined  to  alarm 
them  and  make  them  feel  their  position ;  accordingly, 
with  some  degree  of  harshness,  he  asked  them  who 
they  were,  and  what  they  wanted.  The  sons  of 
Jacob  bowed  down  to  the  earth  and  humbly  replied, 
"  they  were  the  children  of  an  aged  father,  whom 
they  had  left  at  home  with  their  youngest  brother, 
and  that  they  had  come  at  this  time  of  scarcity  to 
buy  corn.  Joseph  affected  not  to  beUeve  them,  and 
treated  them  as  spies ;  telling  them  that  he  should 
not  be  otherwise  convinced,  unless  they  brought 
their  youngest  brother  to  him.  Joseph  persisted  in 
charging  them  with  bad  designs,  and  with  being  no 
better  than  spies.  He  even  caused  them  to  be  con- 
fined three  days  in  prison;  and  when  they  were 


DISCOURSE  X.  143 

brought  before  bim  again,  he  treated  them  in  the 
same  rough  manner,  insomuch  that  their  conscience 
could  not  but  accuse  them  of  their  guilty  conduct 
towards  their  brother.  They  began  to  think  that 
this  was  a  judgment  upon  them  for  their  unnatural 
behavior,  and  under  this  impression  they  vented 
upon  each  other  keen  reproaches  for  their  barbarity 
to  Joseph.  "  We  are  verily  guilty,"  said  they,  "  con- 
cerning our  brother,  in  that  we  saw  the  anguish  of 
his  soul  when  he  besought  us,  and  we  would  not 
hear;  therefore  behold  also  his  blood  is  required." 
Joseph's  brethren  httle  thought  that  the  rigid  Gover- 
nor was  acquainted  with  their  language,  for  they 
spoke  in  Hebrew,  and  therefore  they  were  the  more 
free  in  their  mutual  recriminations.  It  was,  however, 
gratifying  to  Joseph's  benevolent  heart  to  perceive 
that  they  were  not  entirely  dead  to  all  moral  feehng, 
and  that  they  had  at  least  a  genuine  sorrow  on 
account  of  their  injustice  and  cruelty.  He  was 
melted  at  the  scene,  and  turned  aside  from  them  and 
wept.  On  recovering  his  composure,  he  conversed 
with  them  again  upon  their  real  intention  in  coming 
to  Egypt ;  and,  to  prove  their  sincerity,  he  had 
Simeon  bound,  and  placed  in  prison,  as  a  hostage  for 
their  return  with  Benjamin,  the  younger  brother,  of 
whom  they  had  spoken. 

They  were  then  sent  away  with  a  supply  of  com 
for  their  families,  and  every  man's  money  was 
secretly  put  into  his  sack's  mouth  by  the  order  of 
Joseph.     This  circumstance  was  not  discovered  until 


144      DISCOURSES   ON  THE  BOOK   OP   GENESIS. 

they  were  far  out  on  their  journey  homeward ;  and 
when  the  money  was  found,  they  were  all  seized 
with  fear  and  astonishment.  Their  conscience  began 
to  operate,  and  that  which  they  ought  to  have  re- 
garded as  a  favorable  sign,  they  interpreted  as  a 
judgment  on  them  for  their  sins.  On  their  arrival 
at  home  they  related  to  their  father  the  history  of 
their  journey ;  upon  which,  Jacob,  full  of  grief  at 
this  new  trouble,  exclaims :  "  Me  have  ye  bereaved 
of  my  children ;  Joseph  is  not,  and  Simeon  is  not, 
and  ye  will  take  Benjamui  away — all  these  things 
are  against  me." 

Poor  Jacob,  whose  heart  was  almost  broken  at  the 
loss  of  Joseph,  his  favorite  child,  positively  refused 
to  let  Benjamin  go  with  them,  although  Reuben 
ofifered  to  give  his  two  sons  as  security  for  the  safe 
return  of  Benjamin.  The  persuasions  of  Reuben 
were  ineffectual.  Jacob  was  deaf  to  all  entreaties, 
and  expressed  himself  in  these  terms  of  genuine 
affection :  "  My  son  shall  not  go  down  with  you,  for 
his  brother  is  dead,  and  he  is  left  alone  ;  if  mischief 
befaU  him  on  the  way  in  which  ye  go,  then  shall  ye 
bring  down  my  gray  hairs  with  sorrow  to  the  grave." 

The  famine,  however,  continued,  and  the  supply 
of  corn  became  exhausted,  and  another  journey  to 
Egypt  became  necessary.  Judah  then  appeals  to 
his  father,  and  plainly  tells  him  that  they  cannot  go 
down  without  Benjamin,  because  "  the  man  had  said: 
Ye  shall  not  see  my  face,  except  your  brother  be 
with  you."     Compelled,  therefore,  by  the  necessity 


DISCOUKSE  X.  146 

of  the  case,  though  not  without  many  painful  strug- 
gles of  nature,  Jacob  gave  his  consent,  but  prudently 
directed  his  sons  to  carry  a  present  with  them  to  the 
man  to  insure  his  favor.  In  the  fervor  of  his  piety 
he  dismisses  them  with  this  prayer :  "  God  Mmighiy 
give  you  mercy  before  the  man,  that  he  may  send 
away  your  other  brother  and  Benjamin.  If  I  am 
bereaved  of  my  children,  I  am  bereaved." 

After  some  time,  the  brethren  of  Joseph  returned 
to  Egypt,  bringing  their  younger  brother,  Benjamin, 
with  them.  On  their  arrival,  Joseph  caused  them  to 
be  taken  to  his  own  house ;  and  when  the  duties  of 
his  station  were  ended,  he  hastened  home,  being 
anxious  to  know  the  affairs  of  his  father  and  family. 
He  then  asked  :  "Is  your  father  weU  ?  the  old  man 
of  whom  ye  spake,  is  he  yet  alive  ?"  And  they  an- 
swered :  Thy  servant,  our  father,  is  in  health ;  he 
is  yet  alive  ;  and  they  bowed  down  their  heads  and 
made  obeisance." 

Joseph  with  an  eager  eye  looked  around  the  circle 
for  his  brother  Benjamin,  whom  he  had  left  a  child  in 
Canaan ;  and  when  he  saw  him,  the  tide  of  fraternal 
affection  rushed  strongly  upon  his  heart,  and  he  said : 

"  Is  this  your  younger  brother  of  whom  ye  spake 
imto  me  ?  And  he  said,  God  be  gracious  unto  thee, 
my  son." 

Joseph's  feelings  began  to  be  too  much  agitated — 
he  therefore  withdrew  to  a  private  chamber,  there  to 
give  vent  to  his  feelings  by  shedding  tears.  What 
delightful  tears  were  those  of  this  generous  man  in 


146      DISCOURSES   ON  THE  BOOK  OF   GENESIS. 

that  moment  of  retirement.  His  father  alive  and  in 
health  ;  his  beloved  brother  Benjamin  under  his  roof; 
and  his  other  brethren  brought  to  a  sense  of  shame 
for  their  evil  conduct ;  to  all  of  which  was  added  the 
delightful  consideration,  that  he  had  it  in  his  power 
to  save  his  family  in  this  time  of  dearth  and  famine. 

A  splendid  entertainment  was  then  prepared  ;  the 
brethren  were  placed  at  a  table  by  themselves,  while 
Joseph  sat  alone, — and  the  Egyptians  were  seated 
at  another  table,  because  their  religious  scruples  kept 
them  from  eating  with  the  people  of  other  countries. 
Here  the  brethren  of  Joseph  were  presented  with 
another  subject  for  surprise  and  conjecture.  By  his 
direction,  they  were  all  seated  in  the  order  of  their 
birth.  He  gave  them  all  presents,  but  that  of  Ben- 
jamin was  five  times  more,  than  any  other.  These 
things  filled  their  minds  with  veneration  for  the  won- 
derful man,  whose  wisdom  evidently  appeared  to  them 
to  be  supernatural — for  who,  in  a  land  where  they 
were  utter  strangers,  could  have  informed  him  of  their 
particular  ages  ? 

This  liberality  and  complacency  of  the  Governor, 
at  length  dispelled  all  their  fears,  and  the  awe  which 
they  had  felt  in  his  presence, — and  they  feasted  and 
were  happy. 

Joseph  then  commanded  his  brothers'  sacks  be 
filled  with  as  much  corn  as  they  could  carry,  and 
also  to  have  their  money  returned.  At  the  same 
time,  he  ordered  the  cup  out  of  which  he  usually 
drank,  to  be  secretly  placed  m  the  sack  belonging  to 


DISCOURSE  X.  14T 

Benjamin.  The  next  morning,  early,  the  sons  of  Ja- 
cob started  on  their  journey  homeward ;  no  doubt 
much  pleased  with  their  reception,  wondering  at  the 
happy  change,  and  delighted  with  the  idea  of  return- 
ing to  their  father,  with  both  Simeon  and  Benjamin. 
But  they  had  scarcely  left  the  city,  when  they  were 
overtaken  by  Joseph's  steward,  who  charged  them 
with  the  theft  of  his  master's  cup.  Conscious  of  their 
innocence,  they  readily  submitted  to  a  search,  de- 
claring that  if  the  cup  should  be  found,  the  guilty 
person  should  die,  and  the  rest  become  slaves.  The 
sacks  were  examined,  but  the  cup  was  not  found,  to 
their  great  satisfaction;  but  how  great  must  have 
been  their  astonishment  and  despair,  when,  on  open- 
ing Benjamin's  sack,  the  cup  was  found. 

Overwhelmed  with  grief,  the  sons  of  Jacob  return- 
ed immediately  to  the  house  of  the  Governor,  when 
they  fell  to  the  ground  before  him,  without  speaking 
a  word  in  defense,  for  it  was  needless  to  deny  what 
could  not  be  disproved. 

The  Governor,  who,  at  their  last  interview  was  so 
pleasant  and  affable,  was  now  again  the  stem  Judge. 
"  And  Joseph  said  unto  them,  what  deed  is  this  that 
ye  have  done  ?  Wot  ye  not  such  a  man  as  I  can 
certainly  divine."  To  this,  they  had  no  argument  to 
offer,  the  fact  was  so  plain,  though  they  were  not 
guilty.  In  this  dilemma,  Judah  steps  forward  and 
speaks  as  follows :  "  What  shall  we  say  unto  my 
Lord  ?  what  shall  we  speak  ?  or  how  shall  we  clear 
ourselves  ?    God  hath  found  out  the  iniquity  of  thy 


148      DISCOURSES   ON  THE  BOOK   OF   GENESIS. 

servants ;  behold,  we  are  my  lord's  servants,  both 
we,  and  he  also  with  whom  the  cup  is  found.  Jo- 
seph repHes,  "  God  forbid  that  I  should  do  so ;  but 
the  man  in  whose  hand  the  cup  is  found,  he  shall  be 
my  servant ;  and  as  for  you,  get  you  up  in  peace 
unto  your  father."     Genesis  44  :  16,  17. 

In  our  next  discourse,  in  which  this  history  will  be 
continued,  we  shall  have  to  admire  the  beautiful 
effects  of  virtuous  sentiments,  fihal  affection,  and 
brotherly  love. 

In  conclusion,  however,  we  are  led  to  remark,  that 
in  this  history  we  see  that  the  purposes  of  Providence 
are  in  continual  progress,  and  that  the  acts  of  man 
cannot  possibly  prevent  them ;  on  the  contrary,  man 
by  his  own  acts  forwards  occurrences,  the  end  of 
which,  he  can  neither  see  nor  understand.  Wicked, 
as  was  the  treatment  Joseph  experienced  at  the  hands 
of  his  brethren,  we  yet  see  what  a  happy  event 
resulted  therefrom.  It  was  the  means  of  Joseph's 
transportation  to  Egypt,  where,  through  his  wise 
management,  he  saved  all  the  surrounding  nations 
from  perishing  by  famine. 

On  the  arrival  of  his  brothers  in  Egypt  to  purchase 
corn,  Joseph's  feelings  were  strongly  agitated — and 
probably  he  might  have  been  inchned  to  punish  them 
for  their  cruelty  towards  him.  But  his  naturally 
good  disposition — his  love  for  his  venerable  father, 
who  so  fondly  doated  on  him,  and  after  whom,  he  so 
affectionately  inquired,  removed  all  unkindly  feeling 
from  his  bosom,  as  we  shall  see  hereafter,  by  the 
manner  in  which  he  treated  them. 


DISCOURSE  X.  149 

Determined,  however,  in  the  first  instance  to  be 
severe  with  them,  he  pretended  to  doubt  what  they 
said.  He  put  them  in  prison,  and  released  them  there- 
from, only,  on  the  condition  that  they  should  bring 
their  younger  brother,  of  whom  they  had  spoken  to 
him ;  and,  on  their  departure,  he  gave  them  plenty 
of  com  to  take  home,  and  even  returned  to  each  the 
purchase  money. 

On  their  coming  the  second  time,  he  treated  them 
handsomely,  gave  them  plenty  of  com,  and  again  re- 
turned their  money  ;  but  willing  to  try  whether  their 
feelings  were  changed  towards  him — whether  they 
had  repented  of  their  ill  usage  to  him,  and  whether 
they  possessed  that  brotherly  love  which  ought  at  all 
times  exist  among  brothers — he  caused  the  experi- 
ment to  be  made  by  charging  Benjamin  with  theft, — 
considering  that  their  conduct  on  this  occasion,  would 
prove  their  feelings  and  dispositions.  For,  if.  they 
should  be  callous  and  selfish,  they  would  leave  the 
apparent  thief  to  his  fate,  and  thus  they  would 
neither  be  worthy  his  countenance,  nor  his  forgive- 
ness for  past  injuries, — but,  if  they  seemed  at  all 
afflicted,  and  adopted  any  measures  to  prove  their 
affection  for  their  brother — then  Joseph  would  be 
convinced  of  the  genuineness  of  their  sentiments,  and 
of  their  repentance  for  their  former  cruel  conduct 
towards  him,  as  well  as  of  the  restoration  of  frater- 
nal affection. 

The  sequel  will  appear  in  our  next  discourse,  in 
which  you  will  see,  that  Joseph  was  not  disappoint- 


150      DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

ed,  and  that  he  was  completely  reconciled  mth  his 
brothers ;  and  that  this  led  to  the  happy  result  of 
bringing  the  long  lost  favorite  child  again  to  the 
bosom  of  his  aged  father,  whose  last  days  were  spent 
in  comfort  and  happiness,  in  the  midst  of  his  united 
and  affectionate  family. 


DISCOURSE  XI. 


Feom  thb  Eighteenth  Verse  of  the  Forty-Foukth  Chapter 
TO  the  end  oi"  thb  Twenty-Sevehth  Verse  of  Chapter 
Forty-Seven. 

My  Dear  Young  Friends : — 

We  are  now  arrived  at  the  most  affecting  period 
of  the  history  of  Joseph  and  his  Brethren.  You 
will  recollect  that  in  our  last  discourse  we  informed 
you  how  Benjamin  had  been  charged  with  stealing 
Joseph's  silver  cup,  and  was  about  to  be  detained  as 
a  slave  in  Egypt,  causing  great  sorrow  and  grief  to 
all  his  brethren. 

Judah,  who  had  particularly  pledged  himself  to 
his  father  to  be  responsible  for  the  safe  return  of 
Benjamin,  was  the  most  concerned  at  this  unfortunate 
circumstance.  Judah,  feeUng  the  importance  of  his 
situation,  stepped  forward,  and  with  all  the  energy 
of  natural  eloquence,  addressed  Joseph  in  a  manner 
unparalleled  in  history.  He  did  not  attempt  to  pal- 
liate the  crime  charged  to  Benjamin,  or  to  resist  the 
force  of  the  evidence  which  appeared  against  him, 
but  he  endeavored  to  work  on  the  feelings  of  the 
Judge,  and  told  a  simple  tale  of  woe  with  genuine 


152      DISCOURSES   ON  THE   BOOK   OF   GENESIS. 

pathos ;  he  spoke  to  the  heart  of  his  noble  auditor, 
because  he  felt  in  his  own,  all  that  he  expressed.  Let 
us  read  the  appeal  of  Judah  in  his  own  words. 

"  0  my  Lord,  let  thy  servant,  I  pray  thee,  speak 
a  word  to  my  Lord's  ears,  and  let  not  thine  anger 
burn  against  thy  servant ;  for  thou  art  even  as  Pha- 
raoh. My  Lord  asked  his  servants,  saying,  have  ye 
a  father  or  a  brother  ?  And  we  said  unto  my  Lord, 
we  have  a  father,  an  old  man,  and  a  child  of  his  old 
age,  a  little  one  :  and  his  brother  is  dead,  and  he 
alone  is  left  of  his  mother,  and  his  father  loveth  him. 

And  thou  saidst  unto  thy  servants,  bring  him 
down  unto  me,  that  I  may  set  thine  eyes  upon  him. 
And  we  said  unto  my  Lord,  the  lad  cannot  leave  his 
father — for  if  he  should  leave  his  father,  his  father 
would  die. 

And  thou  saidst  unto  thy  servants  except  your 
youngest  brother  come  down  with  you,  ye  shall  see 
my  face  no  more. 

And  it  came  to  pass,  when  we  came  up  unto  thy 
servant  my  father,  we  told  him  the  words  of  my 
Lord.  And  our  father  said,  go  again,  and  buy  a 
little  food.  And  we  said,  we  cannot  go  down;  if 
our  youngest  be  with  us  then  we  will  go  down ;  for 
we  may  not  see  the  man's  face,  except  our  youngest 
brother  be  with  us.  And  thy  servant,  my  father, 
said  unto  us,  ye  know  that  my  wife  bare  me  two 
sons ;  and  the  one  went  out  from  me,  and  I  said, 
surely  he  is  torn  in  pieces,  and  I  saw  him  not  since. 
And  if  ye  take  this  also  from  me,  and  mischief  befall 


DISCOURSE   XI.  153 

him,  ye  shall  bring  down  my  gray  hairs  with  sorrow 
to  the  grave.  Now,  therefore,  when  I  come  to  thy 
servant,  my  father,  and  the  lad  be  not  with  iis,  see- 
ing that  his  life  is  bound  up  in  the  lad's  life  ;  it  shall 
come  to  pass,  when  he  seeth  that  the  lad  is  not  with 
us,  that  he  will  die ;  and  thy  servant  shall  bring 
down  the  gray  hairs  of  thy  servant,  our  father,  with 
sorrow  to  the  grave.  For  thy  servant  became  surety 
for  the  lad  unto  my  father,  saying,  if  I  bring  him 
not  unto  thee,  then  I  shall  bear  the  blame  unto  my 
father  forever.  Now,  therefore,  I  pray  thee,  let  thy 
servant  abide  instead  of  the  lad,  a  bondman  to  my 
lord ;  and  let  the  lad  go  up  with  his  brethren.  For 
how  shall  I  go  up  to  my  father,  and  the  lad  be  not 
with  me  ?  lest  peradventure  I  see  the  evil  that  shall 
come  on  my  father."     Genesis  44  :  18,  etc. 

The  exquisite  touches  of  nature  in  this  piece — the 
reluctance  of  Jacob  to  part  with  the  only  remaining 
offspring  of  his  beloved  wife — the  melancholy  remem- 
brance of  the  fate  of  his  brother — and  the  observa- 
tion, that  the  good  old  man's  life  was  bound  up  in 
that  of  Benjamin,  beautifully  thrown  into  a  parenthe- 
sis— could  not  but  affect  a  generous  heart  with  com- 
passionate sympathy.  Nor  was  the  noble  offer  of 
Judah  to  remain  a  bondman,  in  the  room  of  his 
brother,  hkely  to  pass  without  effect,  upon  the  mind 
of  a  liberal  man,  like  Joseph.  But  Judah's  motive 
was  likely  to  give  it  a  peculiar  interest  on  this  occa- 
sion, as  it  was  a  pious  concern  for  the  peace  and 
satisfaction  of  his  aged  father ; — Judah  feared,  lest 
8 


154      DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

by  losing  Benjamin,  Jacob's  heart  should  break,  and 
his  gray  hairs  be  brought  with  unexampled  sorrow  to 
the  grave.  How  various  must  have  been  the  feelings 
of  the  several  persons  present  while  Judah  thus 
earnestly  appealed  to  the  compassion  of  the  Gover- 
nor !  How  anxiously  did  the  sons  of  Jacob  watch 
the  countenance  of  the  Judge,  to  see  what  effect 
their  brother's  eloquence  would  produce  in  their  be- 
half, whether  it  would  result  in  a  pardon  or  a  con- 
demnation !  Joseph,  indeed,  could  scarcely  refrain 
from  breaking  in  upon  the  narrative  which  interested 
him  so  much ;  and  his  assumed  austerity  soon  gave 
way — it  could  not  resist  the  rushing  torrent  of  affec- 
tion— the  mighty  secret  must  come  forth — Joseph  is 
now  satisfied  that  his  brothers  are  not  destitute  of 
filial  as  well  as  fraternal  affection — all  the  feelings  of 
a  son  and  of  a  brother  were  in  agitation — his  whole 
soul  expanded  towards  them,  and  he  hastily  com- 
manded the  attendants  to  withdraw,  that  there  might 
be  no  intruding,  curious  observers  of  the  approach- 
ing scene.  The  brethren  looked  at  each  other  with 
silent  amazement,  as  they  perceived  that  there  was 
something  important  in  the  action  and  countenance 
of  the  Viceroy. 

The  Egyptians  being  withdrawn,  Joseph  burst  into 
a  flood  of  tears,  and  said  "Z  am  Joseph, — doth  my 
father  yet  live  ?"  "And  his  brethren  could  not  an- 
swer him,  for  they  were  troubled  at  his  presence." 

This  silence  appears  to  have  been  both  natural 
and  pradent.   Had  their  conduct  to  Joseph  been  less 


DISCOURSE  XI.  155 

cruel  than  it  was,  the  sudden  and  strange  discovery 
of  him,  as  the  Governor  of  Egypt,  must  have  struck 
them  Avith  astonishment ;  but  to  be  told  that  this 
was  the  very  Joseph  upon  whose  death  they  had 
plotted,  whom  they  had  derided,  stripped,  and  sold 
for  a  slave,  what  wonder  then,  that,  instead  of  joy 
and  gladness,  it  should  have  produced  fear  and 
trouble  of  heart  ? 

But  the  magnanimity  of  Joseph  was  equal  to  his 
other  eminent  qualities.  Instead  of  reproaching 
them — instead  of  even  touching  upon  their  unkind- 
ness  towards  him,  he  endeavored  to  soothe  their 
agonized  minds,  and  to  palliate  their  guilt,  by  saying, 
"  I  am  Joseph,  your  brother,  whom  ye  sold  into 
Egypt.  Now,  therefore,  be  not  grieved,  nor  angry 
with  yourselves,  that  ye  sold  me  hither ;  for  God  did 
send  me  before  you  to  preserve  life.  For  these  two 
years  hath  famine  been  in  the  land ;  and  yet  there 
are  five  years  in  which  there  shall  neither  be  earing 
nor  harvest.  And  God  sent  me  before  you  to  pre- 
serve you  a  posterity  in  the  earth,  and  to  save  your 
lives  by  a  great  deliverance  ;  so  now  it  was  not  you 
that  sent  me  hither  but  God." 

Joseph,  having  made  this  discovery  of  himself,  fell 
upon  his  brother  Benjamin's  neck  and  wept,  and  Ben- 
jamin wept  upon  his  neck.  "  Moreover,  he  kissed 
all  his  brethren,  and  wept  upon  them." 

The  brethren  of  Joseph  now  acquired  confidence, 
and  they  entered  into  a  free  conversation  with  him 
respecting  their  father  and  the  rest  of  the  family  in 


156   DISCOURSES  ON  THE  BOOK  OF  GENESIS. 

Canaan.  Joseph's  first  care  was,  now,  to  provide 
for  the  welfare  of  his  relations,  and  to  make  them 
partakers  of  his  prosperity.  He  therefore  charged 
his  brethren  to  hasten  homewards,  and  to  bring  down 
to  Egypt,  as  soon  as  possible,  his  father  and  all  they 
had  left  in  Canaan.  "  And  ye  shall  tell  my  father, 
said  he,  of  all  my  glory,  and  of  all  that  ye  have 
seen." 

Now,  we  must  not  suppose  that  this  order  of  Jo- 
seph to  his  brethren  was  the  effect  of  Pride,  and  that 
he  vainly  desired  that  "  all  his  glory  "  should  be  rep- 
resented to  his  father.  No  !  my  dear  friends  ;  let  us 
not  think  so  unworthily  of  him.  It  was  not  ostenta- 
tion, but  dutiful  concern  and  prudence  that  made  him 
give  this  charge  to  his  brethren.  Jacob  might  be 
slow,  perhaps,  to  believe  the  marvelous  tidings  brought 
to  him  by  his  sons — (as  was  in  effect  the  case) — for 
old  age  is  very  reluctant  to  change  its  old  home,  for 
a  land  of  strangers.  Jacob  had  too  much  to  fear  from 
the  Egyptians,  who  held  the  Canaanites  in  abhor- 
rence ;  and  it  was  therefore  not  likely  that  he  would 
be  readily  persuaded  to  undertake  so  long  and  haz- 
ardous a  journey.  Joseph,  well  weighing  all  these 
circumstances,  directed  his  brethren  to  relate  all  that 
they  had  seen  in  Egypt,  and  to  represent  his  glory 
to  his  father,  that  he  might  be  assured  that  his  son 
possessed  power  sufiicient  to  support  and  protect 
him,  and  all  the  family. 

When  Pharaoh  was  informed  that  Joseph's  breth- 
ren were  arrived,  he  was  much  pleased  that  Joseph 


DISCOURSE  XI.  157 

had  found  his  relations.  The  generous  Monarch 
immediately  directed  him  to  send  carriages  to  bring 
down  his  father  and  all  the  family  into  Egypt,  say- 
ing, at  the  same  time,  "  regard  not  your  stuflF,  or  cat- 
tle, for  the  good  of  the  land  is  yours."  Joseph  grate- 
fully accepted  the  commission  of  his  Sovereign,  and 
sent  a  considerable  train  with  his  brethren,  to  whom 
he  gave  liberal  presents  ;  still  showing  his  particular 
regard  for  Benjamin,  by  bestowing  upon  him  a  larger 
portion  of  raiment  and  money.  Joseph  then  dis- 
missed his  brethren,  properly  equipped  and  provided 
with  every  convenience  and  comfort,  both  for  his 
aged  father  and  the  family  ;  and  previously  to  their 
departure,  he  kindly  gave  them  his  advice,  saying, 
"  See  that  ye  fall  not  out  hy  the  way."**  He  was 
apprehensive  that  a  remembrance  of  their  past  be- 
havior might  produce  mutual  accusations  and  re- 
proaches, the  consequences  of  which  might  prove 
injurious  to  the  mission  upon  which  they  were  sent. 

While  the  brethren  are  on  their  journey  towards 
Canaan,  let  us  turn  our  attention  to  the  venerable 
Patriarch,  who  was  anxiously  waiting  the  return  of 
his  sons.  How  mysterious  are  the  ways  of  Provi- 
dence !  and  how  remote  from  the  comprehension  of 
finite  mortals !  Though  Jacob  could,  by  Divine  in- 
spiration, predict  the  precise  lot  and  circumstances 
of.  each  of  the  tribes,  (as  we  shall  show,)  yet  he 
knew  nothing  of  what  was  passing  in  Egypt.  The 
time,  however,  had  arrived,  when  Jacob's  trials  and 
troubles  were  to  end.     His  sons  return  home  with 


158      DISCOURSES   ON  THE  BOOK   OF   GENESIS. 

the  good  tidings  that  Joseph  still  lives — and  that  he 
■was  in  a  position  to  comfort  his  father  in  his  old  age. 
How  satisfied  and  grateful,  was  the  good  old  Patri- 
arch, at  seeing  Simeon,  and  embracing  again  his 
darling  Benjamin !  with  what  eagerness  and  anxiety 
did  he  inquire  of  his  sons  the  particulars  of  what 
had  happened  to  them  on  their  journey,  and  the 
treatment  they  had  received  from  the  wise,  though 
rigid  Governor  in  Egypt !  Yes,  the  sons  of  Jacob 
were  prompt  to  inform  their  father,  that  this  wonder- 
ful man,  this  seemingly  severe,  but  kind,  forgiving, 
and  exalted  Viceroy,  is  no  other  than  his  beloved 
Joseph !  It  is  too  much  ; — the  tide  of  blessings  runs 
too  strong !  Jacob's  heart  melts  within  him.  The 
story  appeared  too  marvelous  to  be  believed  at  first ! 
but  when  the  wagons  came  in  sight,  which  were  dis- 
patched by  the  Governor  to  bring  his  father  and  his 
family  to  Egypt,  Jacob  could  no  longer  doubt  that 
all,  as  related  to  him  by  his  sons,  was  true.  His 
spirit  revived  at  the  sight  of  these  objects,  which  con- 
vinced him  of  the  joyful  truth — and  he  exclaimed : 

"  It  is  enough  ;  Joseph,  my  son,  is  yet  ahve  !  I 
will  go  and  see  him,  before  I  die  !" 

Jacob  hastily  made  the  necessary  arrangements, 
and  set  out  on  a  journey,  which,  to  one  of  his  great 
age,  was  painful  and  difficult.  But  what  are  dangers 
and  difficulties,  fatigue  or  pain,  to  him  who  is  about 
to  be  reunited  to  a  beloved  and  long-lost  child  ! 

On  coming  to  Beer-sheba,  the  place  where  his 
father  Isaac  once  resided,  and  had  been  favored  with 


DISCOURSE  XI.  159 

manifestations  of  the  Divine  protection,  the  Patriarch 
stopped  to  worship  the  Almighty,  who  had  been  so 
gracious-  to  him ;  and  probably  to  await  His  direction, 
whether  it  was  His  will  that  he  should  leave  the  land 
of  promise  and  go  down  into  Egypt. 

The  Almighty  did  appear  to  him  in  this  place,  and 
not  only  permitted  him  to  pursue  his  journey,  but 
added  a  promise  that  he  would  be  with  him  in  Egypt, 
and  that  his  posterity  should  there  become  a  great 
nation. 

Thus  encouraged,  Jacob  went  down  into  Egypt, 
where  he  was  met  by  Joseph,  who  "  fell  on  his  neck, 
and  wept  on  his  neck  a  good  while."  The  tender- 
ness of  this  scene  might  have  been  described  in  more 
copious  language,  but  the  simpUcity  with  which  the 
Sacred  Writer  has  touched  it,  far  exceeds  all  the  la- 
bored elegance  of  style.  The  first  words  of  Jacob 
to  Joseph,  after  a  long  and  pathetic  silence,  were  : 
"  Now  let  me  die,  since  I  have  seen  thy  face,  be- 
cause thou  art  yet  alive." 

So  great  was  Joseph  in  the  esteem  of  Pharaoh, 
that  the  King  assigned  the  land  of  Goshen,  the  best 
province  in  Egypt,  for  the  residence  of  Jacob  and 
his  family.  Joseph  now  introduced  his  father  to  his 
Royal  Master;  and  the  Patriarch  in  his  priestly 
character  blessed  Pharaoh,  or  as  it  seems,  supphcated 
the  Divine  favor  for  liim. 

The  venerable  appearance  and  the  pious  demeanor 
of  Jacob  led  the  monarch  to  inquire  his  age  ;  to 
which  he  replied :  "  The  days  of  the  years  of  my 


160      DISCOUKSES   ON   THE   BOOK   OF   GENESIS. 

pilgrimage  are  a  hundred  and  thirty  years ;  few  and 
evil  have  the  days  and  years  of  my  life  been,  and  I 
have  not  attained  unto  the  days  of  the  years  of  the 
life  of  my  fathers  in  the  days  of  their  pilgrimage." 

This  answer  of  the  Patriarch  was  not  the  language 
of  discontent,  but  the  solemn  reflection  of  a  man  who 
had  experienced  a  large  share  of  trouble,  and  who 
knew  that  the  whole  of  human  life  is  indeed  but  a 
vain  show.  Jacob  spent  the  remainder  of  his  days 
in  tranquility  and  prosperity,  enjoying  the  society  of 
his  beloved  child  during  the  period  of  seventeen 
years.  The  close  of  his  life  was  a  happy  calm,  after 
a  varied  and  troublesome  course.  Of  his  last  mo- 
ments we  shall  have  to  speak  in  our  next  disserta- 
tion, as  more  properly  belonging  to  that  section,  the 
last  book  of  Genesis. 

We  are  now  to  consider  Joseph  as  a  vigilant  and 
provident  statesman,  in  a  season  of  peculiar  distress 
and  difficulty.  The  famine  having  continued  two 
years,  the  private  supply  of  the  Egyptians  was  ex- 
hausted, and  they  were  compelled  to  purchase  com 
from  the  public  granaries,  which  greatly  enriched 
the  Royal  Treasury.  As  long  as  the  people  had 
money,  they  bought  corn  of  Joseph ;  but,  in  the 
sixth  year  of  the  famine,  they  were  obliged  to  sell 
their  cattle,  and,  in  the  last  year,  they  were  under 
the  necessity  of  selhng  themselves  and  their  lands. 

We  behold  here  a  judicious  and  benevolent  line  of 
conduct  pursued  by  Joseph.  By  his  wisdom  the 
seven  years  of  famine  were  provided  against,  and  by 


DISCOUKSB  XI.  161 

laying  the  Egyptians  under  the  necessity  of  seUing 
their  lands,  he  obtained  that  power  which  enabled 
him  to  render  the  country  more  fruitful  than  it  ever 
had  been,  or  indeed  would  be,  if  the  inhabitants  were 
not  in  a  manner  compelled  to  follow  an  agricultural 
hfe. 

But  though  the  people  exchanged  all  their  posses- 
sions, and  even  their  hberty  for  com,  Joseph  took  no 
undue  advantage  of  their  necessities,  and  reserved 
only  a  fifth  part  of  their  estates  for  Pharaoh,  as 
stated  in  these  words :  "And  Joseph  made  it  a  law 
over  the  land  of  Egypt  imto  this  day,  that  Pharaoh 
should  have  a  fifth  part,  except  the  land  of  the 
Priests  only,  which  became  not  Pharaoh's."  Genesis 
47:  26. 

We  must  here  notice,  that  in  those  days,  the 
Egyptian  Priests  constituted  the  nobility  of  the  land ; 
they  were  the  King's  coimselors,  and  in  some  mat- 
ters his  agents.  They  were,  according  to  the  opin- 
ion of  the  modems,  the  most  learned  body  of  the 
nation,  particularly  in  astronomy.  They  also  acted 
as  magistrates,  and  filled  the  chief  offices  of  the  State. 
Hence,  we  see  the  reason  why  Joseph  did  not  pur- 
chase their  lands,  viz. :  from  the  greatness  of  their 
authority,  which  rendered  their  persons  and  conse- 
quently their  estates  too  sacred  to  be  taxed,  or  ahen- 
ated  to  the  crown.  The  King,  during  the  famine, 
distributed  to  them  provisions  sufficient  for  their  sub- 
sistence, so  that  they  were  not  under  the  necessity 
of  selling  their  lands.     Thus  it  was  that  the  Priests 


162   DISCOURSES  ON  THE  BOOK  OP  GENESIS. 

were  permitted  to  continue  in  the  possession  of  their 
landed  property.  Not  so  with  the  people  in  general ; 
their  minds  as  well  as  their  bodies  were  so  greatly 
affected,  as  to  be  incapable  of  devising  means  of 
subsistence. 

But,  when  at  length  the  river  overflowed — watered 
the  earth — revived  drooping  nature,  and  produced 
fertihty,  Joseph  made  the  tour  of  the  Kingdom ;  and 
summoning  the  respective  landholders,  restored  to 
them  such  parts  as  they  had  sold  to  the  King,  on 
condition  of  their  paying  one-fifth  as  tribute  to  him 
by  virtue  of  his  prerogative — enjoining  on  them  the 
same  diligence  in  their  improvements  as  though  they 
were  to  reap  the  entire  fruits  of  their  labor.  Trans- 
ported at  the  returning  prospect  of  plenty,  and  the 
restitution  of  their  landed  property,  the  people  ap- 
plied themselves  to  agriculture  with  unremitting 
assiduity,  so  that  by  this  well-timed  act  of  policy, 
Joseph  established  his  own  authority  in  Egypt,  and 
increased  the  standing  revenue  of  all  its  succeeding 
monarchs. 

Thus  far  the  subject  of  this  section.  In  our  next, 
we  shall  continue  the  history  of  Jacob  and  Joseph 
to  the  close  of  their  lives,  which  subject  will  bring 
us  to  the  end  of  the  first  of  the  five  Books  of  Moses, 
called  Genesis. 

May  Heaven  assist  us  in  our  undertaking. 

Amen. 


DISCOURSE  XII. 


Froh  thb  TwajTy-EiOHTH  Verse  of  Chapter  FoBxr-SEvmr  to 

THB  KIO)  OF  THE  FlITlETH  AND    LAST  CHAPTER  OF  THE  BOOK. 

My  dear  young  Friends: — 

In  this  section  the  history  of  the  early  Patriarchs 
of  Israel  is  brought  to  a  close.  After  having  gone 
through  many  years  of  fatigue,  trouble,  and  anxiety, 
Jacob  enjoyed  the  last  seventeen  years  of  his  life  in 
comfort  and  happLuess  in  the  society  of  all  his  child- 
ren. Jacob  had  now  arrived  at  the  age  of  one 
hundred  and  forty-seven  years,  surrounded  by  every 
thing  which  could  render  life  pleasing  and  satisfac- 
tory. But  "  Israel  must  die."  There  is  no  excep- 
tion from  this  stroke  ;  and  whether  it  happens  at 
home  or  in  a  strange  land,  in  Hebron  or  in  Egypt,  it 
matters  little  to  him,  who,  like  Jacob,  has  the  divine 
Presence  to  bless  him  in  his  dying  moments.  Jacob 
perceiving  that  his  dissolution  was  not  far  oflf,  sent 
for  Joseph,  and  made  him  promise,  on  oath,  not  to 
allow  his  body  to  be  buried  in  Egypt,  but  to  take  it 
to  Canaan,  the  land  of  his  fathers,  and  there  inter  it 
in  the  family  vault  of  his  ancestors.  A  short  time 
after  this,  Joseph  was  informed  that  his  father  was 


164      DISCOUKSES   ON  THE   BOOK   OP   GENESIS. 

very  sick.  He  hastened  therefore  to  his  bedside, 
taking  with  him  his  two  sons,  Manasseh  and  Eph- 
raim.  The  aged  grandfather,  on  being  told  of  their 
coming,  acquired  fresh  vigor,  and  exerting  all  his 
strength,  sat  up  in  the  bed  to  receive  his  dutiful  son 
and  his  children. 

"  I  never  reckoned,"  said  he  to  Joseph,  "  again  to 
behold  ?/0Mr  face,  but  lo  !  God  has  been  pleased  to  let 
me  behold  even  thy  children."  Joseph  then  placed 
his  two  sons  before  his  father,  in  order  to  receive  his 
last  blessing.  He  put  Manasseh  the  elder  on  the 
right,  and  Ephraim  the  younger,  on  the  left.  Jacob, 
however,  crossed  his  hands,  to  lay  his  left  hand  on 
the  head  of  Manasseh. 

Joseph  attempted  to  correct  this  arrangement, 
which  he  imagined  to  be  a  mistake,  as  his  father's 
sight  was  dim ;  but  Jacob  persisted,  and  in  the  spirit 
of  prophecy  declared  to  Joseph,  "  I  know  it,  my  son, 
I  know  it ;  he  also  shall  become  a  people,  and  he 
also  shall  be  great ;  but  truly  his  younger  brother 
shall  be  greater  than  he,  and  his  seed  shall  become  a 
multitude  of  nations." 

"  And  he  blessed  them  that  day,  saying.  In  thee 
shall  Israel  bless,  saymg,  God  make  thee  as  Ephraim 
and  as  Manasseh;  and  he  placed  Ephraim  before 
Manasseh." 

History  informs  us  that  the  Patriarch's  prediction 
was  hterally  fulfilled,  for,  when  the  Israelites  were 
numbered  in  the  wilderness,  Ephraim  was  reckoned 
before  Manasseh,  and  was  much  more  numerous  than 


DISCOURSE  XII.  165 

he.  In  the  encampment  about  the  tabernacle,  Eph- 
raim  had  the  standard,  and  was  placed  before  Ma- 
nasseh.  From  the  tribe  of  Ephraim  descended 
Joshua  the  successor  of  Moses,  and  Jeroboam  King 
of  Israel. 

Before  we  proceed  anj  further  with  our  history, 
we  must  pause,  and  claim  your  attention  to  some  few 
remarks  which  we  have  to  offer  on  the  importance 
which  was  attached,  in  ancient  times,  to  the  Bless- 
ings of  pious  men,  and  particularly  to  those  of  par 
rents.  In  the  early  history  of  the  Bible,  we  find  it 
recorded  that  Melchizedek,  who  is  designated  "  a 
Priest  of  the  most  high  God,"  pronounced  a  blessing 
on  Abraham,  the  founder  of  the  true  faith.  The 
importance  of  the  parental  blessing  is  fully  apparent 
at  the  great  anxiety  evinced  by  Rebekah  to  procure 
it  for  her  favorite  son  Jacob  ;  so  much  so,  that  even 
some  contrivance  was  thought  justifiable  to  obtain 
the  first  blessing  from  the  Patriarch  Isaac.  Esau, 
though  not  of  the  most  religious  turn,  yet  felt  dis- 
appointed when  he  found  that  his  brother  had  sup- 
planted him,  and  implored  his  father  to  bless  him 
also,  saying,  "  Hast  thou  but  one  blessing,  my 
father  ?" 

Jacob,  on  being  introduced  to  Pharaoh,  as  well  as 
when  leaving  his  presence,  pronounced  a  Blessing  : 
"  and  Jacob  blessed  Pharaoh."  And  on  the  present 
occasion  we  find  the  same  anxiety  evinced  on  the 
part  of  Joseph  to  secure  his  father's  first  blessing  for 
his  children,  Manasseh  and  Ephraim.     Pharaoh,  who 


166      DISCOURSES   ON  THE  BOOK   OF   GENESIS. 

was  an  idolater,  prayed  to  Moses  and  Aaron,  saying, 
"  And  ye  will  bless  me  also,"  evidently  showing  the 
importance  he  attached  to  the  Blessing  of  pious  men 
like  Moses  and  Aaron. 

Numerous  are  the  instances  related  in  the  sacred 
Volume  where  Blessings  have  been  asked  from  per- 
sons who  were  considered  competent,  both  in  piety 
and  virtue,  to  grant  such  requests.  The  dying  beds 
of  the  righteous  are  awe-inspiring,  and  well  calcu- 
lated to  make  serious  impressions  on  the  minds  of  the 
young  as  well  as  of  the  old.  Wisely,  therefore,  did 
Joseph  act  in  bringing  his  children  with  him,  that 
from  the  lips  of  their  venerable  ancestor  they  might 
learn  the  value  of  true  Religion. 

In  reality,  a  Blessing  may  be  considered  as  a 
devout  prayer ;  an  earnest  pious  wish  on  the  part  of 
him  who  utters  it,  that  the  Almighty  God  should 
prosper  the  person  on  whose  head  his  hands  are  laid, 
or  on  whose  behalf  the  blessing  is  invoked.  When 
such  a  prayer  is  earnestly  ejaculated,  the  impression 
is,  that  it  will  prove  successful ;  and  when  that  prayer 
or  petition  is  solemnly  declared  by  good  and  pious 
individuals,  whose  actions  have  rendered  them 
worthy  of  favor  in  the  sight  of  God,  our  hopes  and 
expectations  are  raised  in  proportion.  And  truly 
impressive  are  such  invocations  Avhen  uttered  by  men 
like  the  Patriarchs  of  old,  who  were  the  peculiar 
objects  of  God's  favor  and  who  were  in  possession  of 
the  divine  Gift  of  Prophecy.  Here  we  see  in  Jacob 
an  example  of  the  best  last  legacy y  parents  should 


DISCOURSE   XIT.  167 

leave  to  their  children.  What  is  the  best  last  advice 
that  they  can  give  them  ?  what  are  the  most  useful 
departing  words  that  they  can  speak  unto  them  ? 
under  what  surest  protection  can  they  put  their 
beloved  children,  whom  they  are  going  to  leave 
amidst  all  the  dangers  of  this  troublesome  world? 
It  is  confidence  in  Almighty  God — in  Him,  who,  if 
we  walk  in  his  ways,  will  protect  and  prosper  us,  and 
wiU  supply  our  wants  with  the  care  of  a  watchful 
shepherd,  and  redeem  us  from  all  evil. 

Jacob  having  experienced  the  singular  care  of 
Providence  towards  himself,  could  make  his  grand- 
children understand  Avhat  they  might  expect  from  the 
gracious  God  if  they  would  lead  a  pious  and  virtuous 
hfe.  Jacob  foretold  another  particular  relating  to 
these  two  children  :  That  their  tribes  should  be  so 
eminent  and  prosperous,  that  it  should  become  a 
proverbial  form  of  speech,  when  parents  bless  their 
children,  to  say,  "  God  make  you  as  happy  as  Eph- 
raim  and  Manasseh."  And  this  form  of  Prayer 
has  continued  from  that  period  down  to  the  present 
time  among  all  Israelites,  who,  when  they  lay  their 
hands  on  the  heads  of  their  children,  pronounce  this 
short  but  pious  wish.  It  is  in  this  manner  that  it  has 
been  the  custom,  from  time  immemorial,  for  parents 
to  bless  their  children  as  already  described.  This 
ancient  and  very  affectionate  custom  should  neither 
be  shghted  by  the  young,  nor  neglected  by  the  old. 
Let  me  ask  any  father,  when  his  child  comes  to  him 
with  love  and   affection,  respectfully  inclming  his 


168      DISCOURSES   ON  THE   BOOK   OF   GENESIS. 

head  to  receive  the  paternal  Blessing,  whether  he 
does  not  feel  his  heart  moved  ?  whether  his  love  and 
fondness  for  his  offspring  are  not  both  strongly 
roused,  and  whether  he  does  not  give  the  Blessing 
with  the  most  earnest  wish  for  its  fulfillment  ? 

The  child  likewise,  by  this  custom,  becomes 
pledged  to  look  up  to  his  parents  as  to  superior 
beings,  and  to  venerate  as  well  as  love  them  with  all 
the  ardor  of  filial  affection. 

Simple  as  this  ancient  custom  may  appear  by  the 
present  enlightened  age,  it  nevertheless  has  a  ten- 
dency to  encourage  a  mutual  affection.  The  feehng 
becomes  reciprocal  and  truly  characteristic.  Pa- 
rental love  is  highly  estimated,  and  fihal  gratitude 
habitually  inculcated. 

It  is  much  to  be  regretted  that  this  delightful 
custom  is  but  too  much  neglected,  and  that  the 
endearing  ties  of  family  love  become  less  ardent  by 
the  disuse  of  this  and  many  other  old,  but  useful 
family  customs,  which,  if  properly  attended  to, 
would  no  doubt  always  insure  feelings  calculated  to 
adorn  the  domestic  hearth. 

Let  me  exhort  you,  my  young  friends,  to  put  a 
proper  value  on  the  blessing  of  your  parents,  and 
endeavor  to  be  deserving  of  it  by  a  loving  and 
obedient  behavior  on  all  occasions.  Then  be  as- 
sured that  God  will  look  down  with  kindness  upon 
you,  and  grant  you  peace  and  happiness  throughout 
life. 

Having  given  Joseph  his  Blessing,  Jacob  said  to 


DISCOURSE  xn.  169 

him,  "  Behold  I  die,  but  God  shall  be  with  you,  and 
bring  you  again  unto  the  land  of  your  fathers." 
When  Jacob  had  done  speaking  -with  Joseph,  and 
perceiving  his  end  fast  approaching,  he  called  all  his 
sons  together,  that  he  might  tell  them  what  would 
happen  to  their  posterity  in  future  times — for  the 
expression,  "  In  the  last  days^''  signifies  hereafter, 
or,  in  time  to  come. 

This  chapter  calls  for  our  strictest  attention,  as  it 
contains  a  number  of  predictions  which  were  to  be 
fulfilled  at  distant  periods  through  a  long  succession 
of  yeai-s.  On  reflection  it  will  be  found  that  the 
contents  of  this  chapter  are  of  great  value  to  us, 
and  deserve  our  pious  considerations,  since  they 
contain  the  sure  word  of  prophecy,  in  confirmation 
of  all  our  hopes  in  the  coming  of  the  Messiah,  the 
destined  harbinger  of  universal  peace  and  happiness. 

Considering,  as  we  do,  this  to  be  a  subject  of  great 
importance,  we  shall  devote  a  chapter  expressly  to 
explain,  as  fully  and  clearly  as  we  are  able,  these 
prophecies  of  Jacob,  taking  for  our  guide  the  opin- 
ions of  those  of  our  nation,  considered,  from  time 
immemorial,  as  the  most  erudite,  which  we  hope  will 
be  a  sufiBcient  guarantee  for  the  correctness  of  our 
views  on  the  subject. 

Let  us  now  return  to  the  dying  couch  of  the 
Patriarch.  When  Jacob  had  finished  blessing  his 
sons,  he  charged  them  to  bury  him  in  the  cave  of 
Machpelah,  with-  Abraham  and  Isaac ;  and  then, 
gathermg  his  feet  into  the  bed,  "  he  yielded  up  the 


170      DISCOURSES   ON   THE   BOOK   OP   GENESIS. 

Ghost,  and  was  gathered  unto  his  people."  Joseph 
having  closed  the  ejes  of  his  father,  and  wept  over 
him,  commanded  his  servants,  the  physicians,  to 
embalm  the  body  ;  and  after  having  held  a  general 
mourning  for  the  Patriarch  during  seventy  days,  he 
soHcited  the  king's  permission  to  go  with  the  remains 
of  his  father  into  Canaan,  to  which  Pharaoh  readily 
consented  ;  and  sent  with  Joseph  all  the  state  officers 
and  principal  nobility  of  Egypt.  When  the  pro- 
cession reached  the  place  of  interment,  the  Canaan- 
ites  expressed  great  surprise  and  astonishment, 
declaring,  "  This  is  a  grievous  mourning  to  the 
Egyptians."  On  their  arrival  at  the  threshing-floor 
of  Atad,  a  place  beyond  the  Jordan,  they  made  a 
great  lamentation,  and  held  a  mourning  for  Jacob 
during  seven  days.  Hence  the  custom  among  Israel 
to  mourn  seven  days  after  the  burial  of  a  parent, 
wife,  husband,  child,  brother,  or  sister.  This  is 
called  shivah.  During  these  seven  days  the  mourner 
remains  at  home,  and  does  not  attend  to  any  business 
affairs  whatever.  From  Joseph  also  is  handed  down 
the  custom  of  the  strict  mourning  during  the  thirty 
days  after  the  death  of  any  one  of  the  relatives 
above  named,  which  is  called  sheloshim — although 
Joseph  kept  the  days  of  mourning  previously  to  the 
burial,  contrary  to  our  present  custom,  because  Jacob 
was  embalmed,  and  capable  of  being  kept  without 
fear  of  injury  to  the  living. 

Thus  have  we  brought  the  pious  Jacob  "  unto  the 
house  appointed  for  the  living,"  after  a  chequered 


DISCOURSE  xn.  171 

life  of  one  hundred  and  forty-seven  years,  most  of 
which  was  spent  in  exile  and  trouble.  But  confi- 
dence in  God  was  his  firm  support,  and  by  an 
obedience  to  the  divine  commands  he  was  carried 
through  all  his  trials,  and  brought,  at  last,  to  enjoy 
abundant  peace  and  comfort.  His  mortal  remains 
were  preserved  by  the  art  of  the  physicians ;  but  the 
Holy  Spirit  has  embalmed  his  memory  in  the  records 
of  truth,  so  that  his  hfe  stands  as  an  instructive 
example  to  all  generations. 

Joseph  having  fulfilled  the  commands  of  his  late 
father  in  this  last  pious  office,  returned  with  his 
brethren  and  all  the  company  into  Egypt.  Joseph 
had  now  another  opportunity  of  showing  the  gener- 
osity of  his  heart  and  the  nobleness  of  his  disposi- 
tion. His  brethren  were  apprehensive  that  the  death 
of  their  father  would  draw  forth,  as  they  imagined, 
the  latent  spmt  of  revenge  on  the  part  of  Joseph, 
and  that  they  would  now  experience  his  vengeance 
for  their  evil  treatment  to  him  in  his  youthful  days. 
Their  guilty  consciences  made  them  afraid,  and  they 
judged,  as  wicked  men  always  do,  that  the  mmd  of 
Joseph  was  like  their  o^vn,  prone  to  resentment  for 
evil.  The  hfe  of  their  father,  according  to  their 
judgment,  was  the  only  security  they  had  against  the 
resentment  of  their  brother  ;  but  as  this  impediment 
was  now  removed,,  they  had  no  doubt  but  that  they 
should  be  made  to  feel,  he  had  neither  forgotten  nor 
forgiven  them.  Impressed  with  these  feehngs,  they 
sent  a  memorial  to  Joseph,  humbly  soliciting  his 
pardon  in  the  name  of  the  God  of  their  father. 


172      DISCOURSES   ON   THE   BOOK   OF   GENESIS. 

This  memorial  was  followed  up  by  their  appearing 
personally  before  him,  and  prostrating  themselves, 
saying,  "  Behold,  we  be  thy  servants."  Their  sup- 
plicating address  brought  tears  into  Joseph's  eyes, 
and  it  grieved  him  to  think  that  his  brethren  should 
entertain  the  idea  that  he  would  act  in  any  way 
unkindly  towards  them.  His  behavior  to  them  on 
this  occasion  was  not  only  concihatory,  but  noble  and 
generous. 

"  Fear  not,"  says  he  "  for  am  I  in  the  place  of 
God  ?"  "  Shall  I,"  says  the  pious  man,  "  take  upon 
myself  to  avenge  the  injuries  which  I  have  sustained, 
when  I  have  experienced  so  greatly  the  power,  pro- 
tection, and  goodness  of  God  ?" 

Impressed  with  this  pious  sentiment  of  Benevo- 
lence, Joseph  endeavored  to  calm  the  fears  of  his 
brethren,  by  assuring  them  that  they  should  enjoy 
his  full  favor  and  forgiveness.  "  True,"  says  he? 
"  ye  thought  evil  against  me,  but  God  meant  it  unto 
good,  to  bring  it  to  pass,  as  it  is  this  day,  to  save 
much  people  alive.  Now,  therefore,  fear  ye  not ;  I 
will  nourish  you  and  your  little  ones."  "  And  he 
comforted  them,  and  spake  kindly  unto  them." 
Genesis  50:  21. 

Who  can  sufficiently  admire  the  mild  and  tender 
spirit  of  the  kind  and  pious  Joseph  ?  In  him  we  see 
all  those  sweet  graces  of  religion  which  mark  the 
man  of  God.  He  buries  all  recollection  of  past 
injuries  in  oblivion ;  he  breathes  assurances  not  only 
of  forgiveness,  but  of  the  most  tender  affection ;  and 


DISCOURSE  xn.  173 

he  turns  the  minds  of  his  brethren  to  the  infinite  and 
adorable  God,  as  the  author  and  director  of  all  that 
occurred  for  many  years. 

Joseph  Uved  happily  and  comfortably  -with  his 
brethren.  The  History  of  that  period  may  be 
expressed  in  a  few  words.  He  had  brought  Egypt 
through  a  heavy  trial  to  a  great  state  of  prosperity  ; 
he  had  been  the  happy  instrument  of  saving  his 
father's  house  from  destruction  ;  his  brethren  were 
settled  in  the  most  fertile  portion  of  Egypt ;  and  he 
lived  to  see  his  posterity  of  the  fourth  generation,  in 
the  line  of  Ephraim,  and  of  the  third,  in  that  of 
Manasseh. 

Crowned  with  the  blessings  of  a  considerate  prince 
and  a  grateful  people,  he  ended  his  days  in  peace  at 
the  age  of  one  hundred  and  ten  years.  Gifted  hke 
his  father  with  the  spirit  of  prophecy,  he  leftT  a 
charge  with  the  Israelites,  that  when  the  time  should 
come  for  their  departure  from  Egypt,  they  should 
take  his  bones  with  them  and  bury  them  with  his 
ancestors.  This  solemn  injunction  was  strictly 
obeyed,  as  stated  in  Exodus  :  "  And  Moses  took  the 
bones  of  Joseph  with  him."  And  in  all  their  jour- 
neyings  through  the  wUdemess,  the  Israelites  carried 
the  remains  of  Joseph  until  they  arrived  in  the 
promised  land  ;  and  when  there,  disposed  of  them  as 
requested  by  him  on  his  dying  bed.  Thus  it  is 
recorded  in  the  last  chapter  of  the  Book  of  Joshua : 

"  And  the  bones  of  Joseph,  which  the  children  of 
Israel  brought  up  out  of  Egypt,  buried  they  in 


174      DISCOURSES   ON   THE   BOOK   OP   GENESIS. 

Shechem,  in  a  parcel  of  ground  which  Jacob  bought 
of  the  sons  of  Hamor,  the  father  of  Shechem,  for  an 
hundred  pieces  of  silver  ;  and  it  became  the  inheri- 
tance of  the  children  of  Joseph." 

It  is  also  stated,  on  veritable  authority,  that  the 
IsraeUtes  raised  a  most  magnificent  monument  over 
the  grave  of  Joseph,  in  honor  of  the  esteem  in  which 
he  was  held  bj  all  his  brethren. 

It  is  related  by  St.  Jerome,  a  very  eminent  father 
of  the  Christian  Church,  who  flourished  about  the 
latter  part  of  the  fourth  century,  that  Joseph's 
monument  was  still  to  be  seen  in  his  days. 

In  the  History  of  Joseph,  we  perceive  the  advan- 
tages of  early  piety  and  habitual  integrity.  His  life 
is  a  beautiful  lesson  of  instruction  and  encouragement 
to  young  persons  to  resist  temptation,  to  have  God  or 
a  sense  of  his  divine  presence  constantly  before 
them,  to  be  diligent  in  their  callings,  affectionate  in 
their  social  relations,  calm  and  contented  in  whatever 
sphere  they  may  be  placed,  faithful  in  offices  of 
trust,  and  humble  and  devout  in  every  station  of  life. 

We  have  thus,  by  the  assistance  of  Heaven,  gone 
through  the  first  Book  of  Moses,  called  Genesis.  It 
contains  one  thousand  five  hundred  and  thirty-four 
verses,  in  fifty  chapters,  and  is  divided  into  twelve 
weekly  portions. 

All  the  Books  contained  in  the  sacred  Volume  are 
named  from  the  words  with  which  each  commences. 

In  Hebrew  the  word  JBereshees  is  the  title  of  the 
First,    signifying    "  iw    a    heginning.^^      But   the 


DISCOURSE  XII.  175 

Greeks,  naming  their  Books  from  the  subject  of 
which  they  treat,  have  called  this  Book  Genesis,  or. 
Generation,  because  it  relates  to  the  creation  of  the 
World,  etc.,  etc.  The  Book  of  Genesis  contains  the 
most  remarkable  events  that  happened  during  two 
thousand  three  hundred  and  sixty-nine  years  from 
that  period.  It  gives  us  a  minute  account  of  the 
progress  of  the  Creation,  after  it  was  called  from 
chaos  into  existence,  into  that  admirable  order  in 
which  we  trace  the  marks  of  Supreme  Wisdom.  It 
describes  the  primitive  condition  of  mankind,  gives 
us  a  graphical  history  of  the  human  mind,  and 
enables  us  to  solve  the  problem  which  has  so  long 
embarrassed  the  heathen  world,  viz.  :  the  introduction 
of  moral  evil.  It  points  out  to  us  noble  examples, 
to  animate  us  to  virtue  and  inspire  us  with  horror  for 
vice,  and  uniformly  calls  upon  us  to  adore  and  imitate 
the  wisdom,  the  justice,  the  goodness,  and  the  provi- 
dence of  our  Beneficent  Creator. 

In  conclusion,  we  hope  that  God  will  bless  our 
labors  to  your  improvement,  my  young  friends,  as 
well  as  to  that  of  the  rising  generation  in  his  holy 
Word.     Amen. 


A.FPENr)IX. 


DISCOURSE  XIII. 


From  the  Third  to  the  TwENXY-NiirrH  Verse  of  the  Forty- 
Ninth  Chapter  of  Genesis. 

This  section  treats  of  Jacob's  Prophetical  Bless- 
ings to  his  Sons  immediately  before  his  death. 

The  Patriarch  Jacob  finding  his  end  approaching, 
resolved  to  consecrate  his  few  remaining  hours  in 
foretelling  to  his  sons  that  which  would  happen  to 
them  in  the  latter  days. 

It  must,  however,  be  understood,  that,  what  Jacob 
prophecied  concerning  his  sons,  alluded  more  espe- 
cially to  their  descendants,  the  several  tribes  in  Israel, 
as  to  what  would  happen  to  them  after  their  settle- 
ment in  the  promised  land.  It  must  also  be  noticed, 
that  what  is  commonly  called  Jacob's  Blessings  to  his 
Sons,  may  be  designated,  his  appointment  of  Twelve 
Rulers,  or  Princes,  who  should  govern  the  house  of 
Israel.  That  this  form  of  Government  did  take  place 
after  the  demise  of  Jacob,  may  be  ascertained  from 
the  facts  that  Elders  and  Rulers  were  appointed  to 


DISCOURSE  xm.  177 

superintend  the  affairs  of  the  nation,  and  to  instruct 
them  in  the  Law.  These  Rulers  were  generally 
selected  from  the  heads  of  each  tribe  in  whom  the 
power  as  before  mentioned  was  invested ;  an  example 
of  which,  we  find  in  the  Almighty's  command  to 
Moses : 

"  Go,  and  gather  the  Elders  of  Israel  together. 
And  Moses  came  and  called  for  the  Elders  of  the 
people. 

"And  Moses  called  unto  them,  and  Aaron,  and  all 
the  Rulers  of  the  congregation  returned  unto  him, 
and  Moses  talked  with  them."     Exodus  34. 

Jacob  having  thus  prophesied  Twelve  Princes  or 
Rulers  of  the  people,  addressed  his  sons  as  the  heads 
of  the  people,  and  not  as  single  persons :  his  words 
referring  to  the  nation  collectively,  and  not  to  them 
personally.  This  appears  evident  from  the  words  of 
Moses,  who  says,  "All  these  are  the  Twelve  tribes  of 
Israel,"  signifying,  that  all  the  predictions  of  Jacob 
were  concerning  the  whole  house  of  Israel  collect- 
ively, and  not  to  any  single  individuals.  That  our 
views  on  this  subject  are  correct,  will  be  shown  in  the 
following  dissertation.  We  must  further  premise, 
that,  for  the  full  and  clear  understanding  of  our  sub- 
ject, we  shall  have  occasionally  to  differ  from  the 
English  Version,  keeping  close  to  the  sense  of  the 
Original  text. 

"And  Jacob  called  unto  his  sons,  and  said.  Gather 
yourselves  together  that  I  may  tell  you,  that  which 
shall  befall  you  in  the  last  days. 

9 


178  APPEiroiX. 

Gather  yourselves  together,  and  hear,  ye  sons  of 
Jacob ;  and  hearken  unto  Israel  your  father."  Gen- 
esis 49 :  1,  2. 

The  good  old  Patriarch  having  in  a  most  emphatic 
and  pathetic  preface  thus  called  the  attention  of  his 
children,  commences  with  his  first-bom  in  these  words : 
"  Reuben,  thou  art  my  first-born,  my  might,  and  the 
beginning  of  my  strength,  the  excellency  of  dignity, 
and  the  excellency  of  power :  Unstable  as  water, 
thou  shalt  not  excel ;  because  thou  wentest  up  to  thy 
father's  bed ;  then  defiledst  thou  it :  He  went  up  to 
my  couch."  Which  may  be  rendered :  Reuben,  thou 
art  my  first-bom,  and  the  first  fruits  of  my  might  and 
my  strength ;  and  as  such  thou  art  entitled  to  the 
right  of  primogeniture — the  best  portion  in  the  inher- 
itance— to  the  dignity  of  the  Priesthood — and  to  the 
supreme  authority  over  thy  brethren.  But  all  these 
prerogatives  (like  the  unstable  waters,  that  pass  by, 
and  return  no  more),  are  gone  from  thee  ;  because, 
thou,  httle  regarding  the  sacredness  of  thy  father's 
couch,  didst  defile  it  and  ahenate  it  from  me.  As  a 
punishment  for  this  disobedient  act,  I  pronounce  the 
following  sentence :  That,  though  thou  shalt  form  one 
of  the  tribes  in  Israel,  yet  thou  shalt  ever  be  far 
inferior  to  the  rest  of  thy  brethren,  in  number,  Wealth, 
and  power.  That  this  prediction  of  the  Patriarch  was 
literally  fulfilled,  may  be  gleaned  from  the  following 
facts. 

Biblical  history  shows,  that  the  tribe  of  Reuben 
remained  in  apparent  obscurity,  and  without  any  of 


DISCOURSE  xin.  179 

those  marks  of  distinction  which  were  generally  an- 
nexed to  the  right  of  primogeniture,  as,  a  double 
portion  of  inheritance,  Supreme  authority,  and  the 
Priesthood.  , 

The  Medrash,  treating  on  this  subject,  makes  the 
folloyNdng  comment : 

"  Reuben,  through  his  indiscreet  conduct,  forfeited 
a  three-fold  dignity,  viz. :  Seniority,  Priesthood,  and 
regal  power.  The  right  of  Seniority  was  given  to 
Joseph,  who  accordingly  had  two  portions  allotted  to 
him.  The  Priesthood  was  given  to  the  tribe  of  Levi, 
and  the  regal  power  to  that  of  Judah."  Agreeably 
to  Jacob's  prediction,  we  do  not  find  any  thing  great 
or  excellent  recorded  of  the  tribe  of  Reuben  through- 
out the  Sacred  Volume.  On  the  contrary,  in  num- 
ber and  power  it  was  much  inferior  to  the  other  tribes, 
and  the  superior  authority  was  not  established  in  the 
tribe  of  Reuben,  but  in  that  of  Judah,  as  we  shall 
show  when  treating  on  that  subject. 

That  the  tribe  of  Reuben  lived  somewhat  in  obscur- 
ity, is  shown  by  its  having  obtained  from  Moses  cer- 
tain possessions  on  the  east  side  of  the  river  Jordan, 
which  position  separated  it  from  the  main  body  of 
Israel.  In  consequence  of  this,  it  was  exposed  to 
various  inroads,  and  subjected  to  "many  oppressions 
from  its  neighbors,  whilst  the  Western  tribes  remained 
to  a  certain  extent  less  annoyed. 

With  the  tribe  of  Reuben  were  connected  that  of 
Gad  and  the  half  tribe  of  Manasseh,  who  were  among 
the  first  that  were  carried  into  captivity  by  Tiglath- 


180  APPENDIX. 

Pileser,  King  of  Assyria,  as  recorded  in  the  First 
Book  of  Chronicles,  chapter  5 :  1,  2,  26. 

"  Now  the  sons  of  Reuben,  the  first-bom  of  Israel, 
for  he  was  the  first-born ;  but  forasmuch  as  he  defiled 
his  father's  bed,  his  birthright  was  given  unto  the 
sons  of  Joseph ;  and  the  Genealogy  is  not  to  be  reck- 
oned after  his  birthright. 

"  For  Judah  prevailed  above  his  brethren,  and  of 
hirri  came  the  chief  ruler;  but  the  birthright  was 
Joseph's." 

The  double  portion,  which  was  the  right  of  the 
first-bom,  according  to  the  Jewish  law,  was  given  to 
Joseph,  whose  two  sons  had  each  of  them  a  portion 
in  the  land  of  Canaan,  as  though  they  had  been  the 
immediate  sons  of  Jacob.  Again,  neither  Reuben's 
nor  Joseph's  genealogy  was  placed  at  the  head,  be- 
cause, though  Joseph  enjoyed  the  double  portion,  yet 
he  had  not  the  preeminence  in  other  things  to  which 
the  first-born  was  entitled — as  the  tribe  of  Judah  was 
the  most  powerful,  and  in  every  respect  preferred  to 
the  rest — for  out  of  his  tribe  came  the  great  Prince 
of  the  people,  viz. :  "  David,  King  of  Israel ;"  and 
in  the  "  latter  days  "  the  Messiah,  the  Anointed  of 
the  Lord,  who  is  expected,  wUl  also  be  from  the  tribe 
of  Judah. 

These  are  the  proofs  of  the  fulfilment  of  Jacob's 
prediction  in  reference  to  Reuben,  that  he  should 
have  no  distinction  whatever  among  his  brethren, 
which  is  manifest  jfrom  the  following  passage  in  the 
twenty-sixth  verse  of  the  fifth  chapter  of  the  First 
Book  of  Chronicles : 


DiscouKSE  xm.  181 

"And  the  God  of  Israel  stirred  up  the  spirit  of  Pul, 
King  of  Assyria,  and  the  spirit  of  Tilgath-PUnesser, 
King  of  Assyria,  and  he  carried  them  away,  even 
the  Reubenites,  and  the  Gadites,  and  the  half  tribe  of 
Manasseh,  and  brought  them  unto  Halah  and  Habor, 
and  Hara,  and  to  the  river  Gozan,  unto  this  day." 

We  must  here  remark  that  these  are  the  very 
places  unto  which  Salmaneser  afterwards  carried  the 
remainder  of  the  ten  tribes  into  captivity,  as  stated  in 
the  Second  Book  of  Kings,  chapter  17 :  6 : 

"  In  the  ninth  year  of  Hoshea,  the  King  of  Assyria, 
took  Samaria,  and  carried  Israel  away  into  Assyria, 
and  placed  them  in  Halah  and  in  Habor,  by  the 
river  Gozan,  and  in  the  cities  of  the  Medes ;"  and  in 
the  eleventh  verse  of  the  eighteenth  chapter  it  is 
stated :  "And  the  King  of  Assyria  did  carry  away 
Israel  into  Assyria,  and  put  them  in  Halah,  and  in 
Habor,  by  the  river  Gozan,  and  in  the  city  of  the 
Medes." 

Now,  there  is  a  difference  in  the  two  statements ; 
in  the  one,  it  is  said  "  unto  Hara,"  and  in  the  other, 
"  unto  the  cities  of  the  Medes,"  which  is,  however, 
one  and  the  same  thing  ;  for  Media  is  the  very  same 
with  ^'■Hara^''  and  which  is  by  some  writers  called 
^''Ara^  This  country  was  a  barren  and  wild  plain, 
incapable  of  fertilization.  The  meaning  of  the  ex- 
pression "  unto  this  day,"  is,  that  these  ten  tribes  did 
not  return  at  the  time  when  the  other  two  returned 
from  Babylon. 

The  places  above  named  are  all  in  Assyria.     The 


182  APPENDIX. 

river  Gozan,  according  to  the  opinion  of  some  ancient 
writers,  was  the  river  Ganges,  which  ran  through 
Hindostan,  and  which  was  subject  to  the  Kings  of 
Assyria.  Others  again  are  of  opinion  that  the  river 
Gozan  is  the  same  as  the  Sambatian,  mentioned  in 
Tahnud  Sanhedrin,  foho  65,  in  the  dialogue  between 
Turnus  Rufus  and  Rabbi  Akeba.  Tumus  Rufus  was 
desirous  of  knowing  why  the  Jewish  Sabbath  should 
be  considered  the  proper  day  of  rest.  In  reply  to 
which,  the  Rabbi  adduces  a  proof  from  this  very 
river,  which  is  boisterous  and  stormy,  casting  up 
huge  stones  throughout  the  whole  of  the  week,  ex- 
cepting Saturday,  when  it  remains  perfectly  clear 
and  calm.  The  learned  Elias  Levita,  who  flourished 
in  the  Sixteenth  Century,  states  the  following  in  his 
work  entitled  "  Tishbi :" 

"  Sambatian  is  the  name  of  a  river,  of  which  it  is 
said,  that  throughout  every  day  of  the  week  it  is  vio- 
lently agitated,  throwing  up  such  a  quantity  of  huge 
stones  as  to  render  it  impassable.  Hence  the  reason 
why  the  ten  tribes  who  are  exiled  in  this  place  cannot 
release  themselves  therefrom — and  fearful  of  profan- 
ing the  Sabbath,  they  will  not  cross  the  river  on  that 
day,  and  prefer  remaining  in  exile  rather  than  violate 
the  sanctity  of  the  Sabbath."     Tishbi,  fol.  62. 

Although  this  latter  part  is  not  strictly  in  connec- 
tion with  the  subject  in  question,  yet  we  have  been 
induced  to  notice  it,  for  the  information  of  such  of 
our  readers  as  may  not  have  access  to  the  works  in 
which  this  and  many  other  facts  are  recorded. 


DiscouESE  xin.  183 


SIMEON  AND  LEVI. 

Jacob,  having  concluded  with  Reuben,  addresses 
Simeon  and  Levi  conjointly,  emphatically  declaring, 
"  Simeon  and  Levi  are  brethren ;  instruments  of 
cruelty  are  in  their  habitations." 

Li  these  words  the  dying  Patriarch  expresses  his 
utter  abhorrence  of  the  cruelty  of  these  two  brothers 
as  exhibited  in  the  barbarous  wholesale  murders  of 
the  people  of  Shechem,  described  in  the  Eighth  Dis- 
course : 

"  They  are,"  says  Jacob,  "  Brethren  in  iniquity, 
cruel  and  merciless  in  their  counsels  and  deliberar 
iions ;"  referring  to  their  treacherous  scheme  in  the 
proposed  alliance  with  Shechem  and  their  sister 
Dinah.  "  0  my  soul,  come  not  thou  into  their 
secret ;  unto  their  assembly,  mine  honor,  be  not 
thou  united ;  for  in  their  anger  they  slew  a  man, 
and  in  their  self-will  they  digged  down  a  wall ;"  or, 
in  other  words, "  Let  my  soul,"  says  he,  "  never  con- 
sent to,  or  participate  in,  their  wicked  designs,  in 
their  dark,  mysterious  plottings.  Let  not  my  honor 
be  disgraced  by  joining  their  assembly  ;  let  it  shun 
the  very  place  they  occupy,  lest  thereby  it  become 
polluted.  For  in  their  anger  they  slew  a  man." 
The  word  man,  though  in  the  singular,  is  here  to  be 
understood  in  a  collective  sense,  it  having  reference 
to  all  the  people  of  Shechem.  The  Hebrew  word 
shur  translated  "  a  wall,"  signifies  also  an  ox,  also 
an  enemy.     Considering  all  the  circumstances  con- 


184  APPENDIX. 

nected  with  this  affair,  both  renderings  are  admissi- 
ble. The  first,  according  to  the  opinion  of  some 
authors,  who  assert  that  they  "ham-stringed  the  oxen 
of  the  Shechemites  to  render  them  unfit  for  labor ; 
the  second  that,  in  their  self-will  they  unnerved  the 
enemy ;  referring  to  the  cruel  stratagem  they  had 
recourse  to,  in  disabling  the  Shechemites,  and  thus 
falling  upon  them  and  cutting  them  to  pieces  in  their 
defenseless  state. 

The  Patriarch,  grieved  at  heart  at  his  sons' 
unheard-of  cruelty,  bursts  forth  with  pious  indigna- 
tion, declaring  "  cursed  be  their  anger,  for  it  was 
fierce  ;  and  their  wrath,  for  it  was  cruel :  I  will 
divide  them  in  Jacob,  and  scatter  them  in  Israel." 
Jacob  does  not  curse  Simeon  and  Levi  themselves, 
nor  their  posterity,  but  their  unbridled  passions, 
implying,  "  Let  it  be  abhon-ed  and  appear  execrable 
in  the  eyes  of  all  the  world."  "  I  will  divide  them," 
says  he,  "  I  prophecy  their  division."  It  being  usual 
in  the  prophetic  style  to  speak  of  events  which  only 
God  could  bring  about,  as  though  the  predictor  him- 
self were  the  author  of  them,  llius  Jacob  prophe- 
sied that  Simeon  and  Levi,  who  were  associated  in 
wickedness,  should,  by  the  influence  of  Divine  Prov- 
idence, be  separated  from  each  other  in  their  pos- 
t3rity,  lest  by  their  vicinity  to  one  another  they  might, 
having  the  opportunity,  follow  the  example  of  their 
ancestors,  and  associate  themselves  in  wicked  designs. 
The  prediction  of  Jacob  implied  a  double  dispersion. 
First,  the  separation  from  each  other,  and  then  each 


DISCOURSE  xni.  185 

of  them  being  interspersed  among  the  rest  of  the 
tribes  of  Israel.  That  this  was  fully  verified,  may 
be  seen  from  the  following  historical  facts :  For 
instance,  the  tribe  of  Simeon  had  no  positive  inherit- 
ance. One  portion  of  it  was  placed  in  the  midst 
of  the  tribe  of  Judah,  and  the  other  had  to  seek 
its  habitation  in  the  mountains  of  Seir,  and  in  the 
desert  of  Gedor,  as  recorded  in  the  Book  of  Joshua, 
19:  1-9. 

"  And  the  second  lot  came  forth  to  Simeon,  even 
for  the  tribe  of  the  children  of  Simeon  according  to 
their  famihes  :  and  their  inheritance  was  within  the 
inheritance  of  the  children  of  Judah.  Out  of  the 
portion  of  the  children  of  Judah  was  the  inheritance 
of  the  children  of  Simeon ;  for  the  part  of  the  chil- 
dren of  Judah  was  too  much  for  them :  therefore 
the  children  of  Simeon  had  their  inheritance  within 
the  inheritance  of  them."  In  the  first  book  of  Chron- 
icles 4  :  39-41,  it  is  stated  as  follows :  "  And  they 
went  to  the  entrance  of  Gedor,  even  unto  the  east 
side  of  the  valley,  to  seek  pasture  for  their  flocks. 
And  they  found  fat  pasture  and  good,  and  the  land 
was  wide,  and  quiet,  and  peaceable ;  for  they  of  Ham 
had  dwelt  there  of  old."  And  these  written  by 
name  came  in  the  days  of  Hezekiah  King  of  Judah, 
and  smote  their  tents,  and  the  habitations  that  were 
found  there,  and  destroyed  them  utterly  unto  this 
day,  and  dwelt  in  their  rooms,  because  there  was  pas- 
ture there  for  then*  flocks."  Now  the  names  here 
referred  to,  are  aU  mentioned  in  this  chapter,  and  the 


1 86  APPENDIX. 

period  when  they  performed  these  memorable  exploits 
was  in  the  reign  of  Hezekiah  king  of  Judah.  This 
took  place  a  short  time  before  the  ten  tribes  were 
carried  into  captivity.  At  that  time,  the  tribe  of 
Simeon  being  mixed  up  with  that  of  Judah,  and 
finding  itself  much  inconvenienced,  one  portion  of  it 
made  this  expedition,  while  another  portion  settled 
itself  in  some  part  of  the  country  of  the  Edomites, 
owing  to  the  necessity  of  seeking  subsistence.  This 
must  have  occurred  either  when  the  Assyrians  invaded 
their  country,  or  when  it  was  destroyed,  as  stated  : 
"  And  they  smote  the  rest  of  the  Amalekites  that 
were  escaped,  and  dwelt  there  unto  this  day,"  signi- 
fying those  who  escaped  from  the  hands  of  the  kings 
Saul  and  David. 

It  is  generally  supposed  that  the  king  of  Babylon 
did  not  disturb  the  descendants  of  Simeon  in  their 
new  possessions,  which,  being  small,  he  probably  did 
not  consider  worthy  of  his  attention,  and  thus  they 
were  allowed  to  remain  there  unmolested.  Thus 
far  we  plainly  see  that  the  predictions  of  Jacob,  in 
reference  to  Simeon,  were  hterally  fiilfilled. 

Let  us  now  turn  our  attention  to  Levi.  His 
descendants  were  distributed  among  all  the  rest  of 
the  tribes  in  Israel.  The  Levites  had  no  fixed  lot 
or  portion  of  land  assigned  to  them  like  the  other 
tribes,  who  had  each  their  allotted  portion  in  the 
promised  land.  They  had,  however,  by  the  command 
of  the  Almighty,  a  certain  number  of  cities  given  to 
them  in  every  tribe. 


DISCOURSE  xni.  187 

After  the  children  of  Israel  had  come  into  pos- 
session of  the  promised  land,  we  are  informed  as  fol- 
lows :  "  And  the  children  of  Israel  gave  unto  the 
Levites  out  of  their  inheritance,  at  the  command- 
ment of  the  Lord,  these  cities  and  their  suburbs." 
Joshua  21 :  3.  When  the  cities  were  set  apart  for 
this  purpose,  they  were  divided  by  lot  among  their 
several  families,  as  the  whole  of  the  portion  allotted 
to  them  was  situated  among  the  rest  of  the  tribes. 
The  cities  thus  apportioned  to  the  Levites  were  forty- 
eight  in  number,  as  stated  in  Numbers  35,  36. 

"  So  all  the  cities  which  ye  shall  give  to  the 
Levites  shall  be  forty  and  eight  cities,  these  shall  ye 
give  with  their  suburbs." 

Of  these  forty-eight  cities,  thirteen  were  given  to 
the  Priests  who  were  the  immediate  descendants 
of  Aaron — six  of  which  were  set  apart  as  cities  of 
refuge. 

"  All  the  cities  of  the  children  of  Aaron,  the 
Priests,  were  thirteen  cities  with  their  suburbs." 
Joshua  21 :  19. 

These  six  cities  of  refuge*  were  set  apart  from 
those  assigned  to  the  priests  for  the  security  of  such 
persons,  who,  without  any  design  might  accidentally 
commit  a  murder,  and  thus  be  exposed  to  the  ven- 
geance of  the  friends  or  relatives  of  the  deceased. 
In  order  to  claim  the  protection  of  the  law  under 

♦  Of  these  cities  of  refuge  we  shall  speak  more  fully  in  a  future 
volume,  should  it  please  the  Almighty  to  spare  us  to  fulfil  the 
task  we  have  imposed  on  oarself. 


188  APPENDIX. 

such  circumstances,  such  a  murderer  was  compelled 
to  seek  refuge  in  one  of  those  six  cities. 

The  position  which  the  Levites  held  among  the 
people,  and  the  manner  in  which  they  were  disposed 
of  among  the  several  tribes,  fully  verify  the  predic- 
tions of  their  ancestor  Jacob.  The  Levites,  having  no 
real  inheritance  in  common  with  the  other  tribes  in 
the  land  of  Canaan,  were  provided  for  in  the  follow- 
ing manner :  They  were  to  minister  m  the  Taber- 
nacle erected  in  the  Wilderness,  and  subsequently  in 
the  Temple  at  Jerusalem.  In  return  for  these  ser- 
vices, they  were  entitled  to  receive  the  tithes  of  com, 
fruit,  and  cattle,  from  each  and  every  one  of  the 
other  tribes,  as  a  means  of  subsistence.  The  tribe 
of  Levi  was  especially  selected  for  this  sacred  func- 
tion, as  a  reward  for  the  zeal  manifested  by  them  in 
executing  the  command  of  Moses,  to  punish  the  idol- 
atrous Israelites  who  worshiped  the  Golden  Calf  in 
the  wilderness,  during  his  stay  on  the  Mount  where 
he  had  been  summoned  by  the  Almighty  to  receive 
the  Tables  of  the  Law.  This  appointment  of  the 
tribe  of  Levi  to  so  holy  a  calling,  may  be  consid- 
ered, as  it  were,  a  mitigation  of  the  sentence  pro- 
nounced against  them  by  the  Patriarch  Jacob — for, 
unlike  Simeon,  who  was  compelled  to  seek  subsist- 
ence far  from  his  home,  Levi  was  provided  for  by 
the  Almighty,  in  giving  him  the  tithes  already  men- 
tioned, as  a  remuneration  for  his  services  in  the  cause 
of  Religion.  The  Levites  had,  in  their  turn,  to  give 
to  the  priests  a  tenth  of  their  tithes,  considered  as 


DISCOURSE  xni.  189 

the  first  jfruits  they  were  to  offer  up  to  the  Lord,  as 
the  Israehtes  made  their  grateful  acknowledgments 
to  the  Lord  by  offering  their  tithes  to  Him,  so  the 
Levites  were  to  offer  the  tithe  of  their  tithes  for  the 
use  of  the  Priests,  as  commanded  in  the  Book  of 
Numbers,  chap.  18  :  28  ; 

"  Thus  you  shall  offer  an  heave  offering  unto  the 
Lord,  of  all  your  tithes  which  ye  receive  of  the  chil- 
dren of  Israel ;  and  ye  shall  give  thereof  the  Lord's 
heave  offering  to  Aaron  the  Priest." 


J  U  D  A  H. 

Jacob  having  performed  a  severe  and  ungrateful 
task  in  the  prophecies  which  he  pronounced  against 
Reuben,  Simeon,  and  Levi,  now  casts  his  eyes  on 
Judah,  whom  he  addresses  with  all  that  love  and 
affection  which  a  happy  parent  bestows  on  a  deserv- 
ing child. 

The  subject  of  Jacob's  blessing  to  Judah  demands 
our  serious  consideration,  having  been  exposed  to 
various  constructions  and  definitions,  as  to  its  real 
intent  and  meaning,  by  the  learned  of  all  ages.  We 
may,  however,  be  permitted  to  remark,  that  the  true 
believer  in  Judaism  will  find  no  difficulty  in  under- 
standing the  subject,  provided  he  will  have  confidence 
in  the  declarations  made  from  time  to  time  by  the 
Prophets  of  the  Lord,  and  other  inspired  men  of 


190  APPENDIX. 

old,  of  whom  we  must  speak  in  treating  upon  this 
subject.     Jacob  thus  addressed  Judah : 

"Judah,  thou  art  he  whom  thy  brethren  shall 
praise  ;  thy  hand  shall  be  on  the  neck  of  thy  ene- 
mies ;  thy  father's  children  shall  bow  down  before 
thee,"  or  in  other  words.  Thou  art  Judah,  and  well 
mayest  thou  be  so  called,  for  thy  brethren  shall  praise 
thee,  alluding  to  the  name  of  Judah,  which  signifies 
in  Hebrew,  praise. 

This  compliment  paid  to  Judah,  is  to  be  understood 
as  applied  to  the  whole  tribe.  That  it  should  be 
more  eminent  than  all  the  rest  of  the  tribes,  both  for 
feats  of  war  abroad,  and  for  temporal  and  spiritual 
blessings  at  home.  The  inheritance  which  fell  to  the 
lot  of  Judah  comprised  the  most  southerly  districts 
of  Canaan,  and  was  bounded  on  the  east  by  the 
Dead  Sea ;  on  the  north  by  the  tribe  of  Benjamin  ; 
on  the  west  by  the  tribes  of  Dan  and  Simeon  (which 
lay  between  it  and  the  Mediterranean),  and  on  the 
south  it  extended  to  the  mountains  of  Seir  or  Edom, 
which  were  the  frontiers  between  it  and  Idumea. 
This  land  was  beautifully  diversified  with  hills  and 
valleys,  which  produced  plenty  of  com,  wine,  oil, 
jfruits,  and  an  abundance  of  cattle. 

This  tribe  was  also  the  most  numerous  of  all  the 
rest,  and  its  people  the  stoutest  and  the  most  valiant. 
It  was,  moreover,  the  chief  and  royal  tribe  from  the 
death  of  Saul  to  the  total  extinction  of  monarchy 
among  the  descendants  of  Jacob.  When  the  ten 
tribes  revolted  fi:om  the  house  of  David,  Judah  and 


DISCOURSE   XIII.  191 

Benjamin  still  remained  attached  to  it,  and  consti- 
tuted a  kingdom  under  the  denomination  of  Judah, 
which  not  only  maintained  its  independence,  but  fre- 
quently gave  proofs  of  superiority  in  the  several  con- 
tests between  it  and  the  tribes  forming  the  kingdom 
of  Israel.  Judah  led  the  van  in  the  army  of  the 
twelve  tribes.  Judah  was  also  the  first  that  dispos- 
sessed the  Canaanites,  as  stated.  Judges  1:4: 

"  And  Judah  went  up,  and  the  Lord  delivered  the 
Canaanites  and  the  Perizzites  into  their  hands  ;  and 
they  slew  of  them  in  Bezek  ten  thousand  men." 

"  Thy  hand  shall  be  on  the  neck  of  thine  enemies," 
implying  victory,  or  putting  their  enemies  to  flight. 
That  Judah  was  the  conqueror,  is  fully  detailed  in 
the  history  of  that  tribe.  "  Thy  father's  children 
shall  bow  down  before  thee,"  intimating  that  they 
should  acknowledge  the  dignity  and  superiority  of 
this  tribe  above  all  the  others.  Thy  brethren  shall 
pay  such  honor  to  thee  as  would  have  been  con- 
ferred upon  the  first-bom  of  Israel.  Thus  we  read 
in  Numbers  7 :  12  :  "  And  he  that  offered  his  offer- 
ing the  first  day,  was  Nachshon  the  son  of  Amina- 
dab,  of  the  tribe  of  Judah."  In  the  same  book  we 
read :  "  In  the  first  place  went  the  standard  of  the 
camp  of  the  children  of  Judah,  according  to  their 
armies,  and  over  his  host  was  Nachshon  the  son  of 
Aminadab."  Again,  in  the  Book  of  Judges,  "  And 
the  children  of  Israel  arose  and  went  up  to  the  house 
of  God,  and  asked  counsel  of  God,  and  said,  which 
of  us  shall  go  up  first  to  the  battle   against  the 


192  APPENDIX. 

children  of  Benjamin  ?  And  the  Lord  said,  Judah 
shall  go  up  first."  In  the  first  Book  of  Chronicles, 
5  :  12,  it  is  stated,  "  For  Judah  prevailed  above  his 
brethren,  and  of  him  came  the  Chief  Ruler,  but  the 
birthright  was  Joseph's." 

All  these  facts  show  that  the  tribe  of  Judah  was 
destined  not  only  to  be  the  most  powerful  and  valiant, 
but  also  that  it  would  be  preferred  to  all  the  rest  of 
the  tribes.  And,  in  addition  to  all  these  distinctions, 
it  was  predicted  that  two  great  personages  should 
descend  from  this  tribe.  First,  David  King  of 
Israel ;  and  the  second,  in  the  latter  days,  the  King 
Messiah. 

The  first  was  fully  verified  in  the  person  of  David, 
whom  God  selected  out  of  this  tribe  to  establish  the 
regal  power  in  his  line  forever,  in  a  temporal  point  of 
view,  and  the  second  will  be  verified  in  a  spiritual, 
by  the  promised  Messiah,  whose  kingdom  shall  be 
everlasting.  These  two  points  will  be  duly  consid- 
ered in  the  course  of  this  dissertation. 

"  Judah  is  a  lion's  whelp  ;  from  the  prey,  my  son, 
thou  art  gone  up  ;  he  stooped  down,  he  couched  as  a 
lion,  and  as  an  old  lion  ;  who  shall  rouse  him  up  ?" 
Or  in  other  words  ;  Like  a  young  lion  shall  my  son 
fall  upon  his  prey,  and  like  an  old  lion,  or  a  fierce 
honess  ready  to  rush  upon  it ;  who  shall  dare  to  con- 
front him  ? 

These  expressions  are  allegorical  descriptions  of 
the  courage  and  bravery  of  the  tribe  of  Judah, 
evinced  by  its  victories  over  the  ancient  possessors  of 


•   DISCOURSE  xni.  193 

the  land  of  Canaan.  According  to  the  opinions  of 
some  of  the  learned,  the  words,  "  from  the  prey,  my 
son,  thou  art  gone  up,"  have  reference  to  Judah's 
conduct  towards  Joseph,  when  his  brothers  conspired 
to  slay  him.  Judah  at  that  time  nobly  interposed, 
and  remonstrated  with  them,  and  in  order  to  save 
Joseph  from  the  hands  of  his  cruel  brethren,  pro- 
posed to  sell  him  to  the  passing  Ishmaelites  ;  which 
was  accordingly  done,  as  mentioned  in  a  former  dis- 
course. Jacob,  at  that  time  being  so  absorbed  in 
grief  for  the  loss  of  his  favorite  son,  refused  to  be 
comforted,  and  considered  all  the  brethren  equally 
guilty.  But  now  having  been  put  in  possession  of 
all  that  occurred  on  that  occasion,  he  declares  his 
conviction  that  Judah  was  not  an  accomphce  in  that 
unbrotherly  affair.  We  must,  however,  notice,  in 
this  verse,  a  certain  gradation  of  terms,  in  reference 
to  the  wild  beasts  to  which  Judah  was  compared. 
First,  to  a  Uon's  whelp,  then  to  a  grown  lion,  and 
finally  to  a  honess ;  for  this,  the  Hebrew  word  Labi, 
which  is  translated  an  old  lion,  signifies,  and  which  is 
generally  supposed  to  be  more  fierce  and  formidable 
than  the  Hon.  Hence,  the  idea,  that  this  gradation 
indicates  the  beginning,  increase,  and  full  growth 
of  the  power  to  be  vested  in  the  tribe  of  Judah. 
The  figurative  expression  alluding  to  the  manner  of 
the  Hon  couching  down  to  rest  in  its  den  after  having 
devoured  its  prey,  denotes  that  the  tribe  of  Judah 
should  dwell  fearlessly  and  at  its  ease,  after  it  should 
have  proved  victorious  over  his  enemies.     This  was 


194  APPENDIX. 

evidently  fulfilled  in  the  days  of  King  Solomon,  the 
son  of  David.  "  And  Judah  and  Israel  dwelt  safely, 
every  man  under  his  vine,  and  under  his  fig  tree, 
from  Dan  even  to  Beer-sheba,  all  the  days  of  Solo- 
mon," Kings  1 :  4-25.  Hence,  the  proverbial  ex- 
pression implying  living  in  peace,  plenty  and  security. 

We  shall  now  proceed  to  explain  the  fourth  and 
ffth  verses  of  this  blessing,  leaving  the  third  for  the 
last,  it  being  the  most  important  part  of  the  prophecy, 
and  requiring  our  more  minute  consideration.  Jacob 
having  first  spoken  to  Judah  as  an  individual,  now 
foretells  his  prosperity  as  a  tribe,  in  the  beauty  of 
the  land  he  would  inherit,  depicted  in  the  following 
words : 

"  Binding  his  foal  unto  the  vine,  and  his  ass's  colt 
unto  the  choice  vines ;  he  washed  his  garments  in 
wine,  and  his  clothes  in  the  blood  of  grapes  ;"  or  in 
more  familiar  terms.  His  portion  shall  abound  with 
such  fertile  vineyards,  fruitftd  trees,  and  pasture 
grounds,  that  he  shall  tie  his  ass  to  the  vine  and 
palm  tree,  and  wash  his  garments  in  the  juice  of  the 
grape. 

History  testifies  that  Judah's  portion  fully  an- 
swered the  prediction  of  the  Patriarch.  It  was  a 
fertile  land,  fiill  of  vineyards,  fruit  trees,  and  noble 
pasture  ground  for  cattle.  In  the  portion  of  this  tribe 
lay  the  Valley  of  JEJsheol,  or  the  Brook  of  the  Grape, 
from  which  the  spies  (whom  Moses  sent  to  search  the 
land)  brought  the  bunch  of  grapes,  as  a  specimen 
of  the  richness  of  the  soil.     Here  was  likewise  the 


DISCOURSE  XIII.  195 

brook,  or  torrent,  of  that  name,  along  whose  banks 
was  the  most  delicious  pasture  land.  Late  travelers, 
who  have  been  on  the  spot  testify,  that  the  moun- 
tains about  Jerusalem^  the  portion  of  Judah,  were 
particularly  fitted  for  the  cultivation  of  the  vine ; 
that  there  are  many  tokens  stiU  to  be  seen  of  the 
ancient  vineyards  about  Jerusalem  and  Hebron  ;  and 
that  there  are  great  quantities  of  grapes  brought 
from  that  place  to  the  markets  at  Jerusalem  and  sent 
annually  to  Egypt.  They  observe,  also,  that  the 
mountains  of  this  country  abound  in  shrubs  and  a 
deUcate  short  grass,  of  both  of  which  the  cattle  are 
more  fond  than  of  such  plants  as  are  common  to  fal- 
low grounds  and  meadows ;  and  that  the  milk  of 
cattle  fed  here  is  far  more  rich  and  dehcious,  and 
their  flesh  more  sweet  and  nourishing.  This  seems 
to  be  signified  in  the  following  verse  : 

"  His  eyes  shall  be  red  with  wine,  and  the  teeth 
white  with  milk." 

These  words  denote  the  plenty  of  wine  and  milk 
with  which  JudaJCs  country  should  abound.  Figu- 
ratively expressing  that  the  health  and  comeliness  of 
the  inhabitants  shall  appear  in  the  radiance  of  the 
eyes  and  whiteness  of  the  teeth,  and  might  be  ren- 
dered. His  eyes  shall  he  more  beautiful  than  wine; 
his  teeth  whiter  than  milk. 

We  shall  now  consider  the  third  verse  of  Jacob's 
blessing  to  Judah,  which  is  -the  most  critical,  and 
which  has  engaged  the  attention  of  the  most  eminent 
divines  in  all  ages  down  to  the  present  time.     The 


196  APPENDIX. 

authorized  English  version  renders  this  portion  of  the 
Blessing  in  the  following  words  : 

"  The  sceptre  shall  not  depart  from  Judah,  nor  a 
law-giver  from  between  his  feet  untU  Shiloh  come  ; 
and  unto  him  shall  the  gathering  of  the  people  be." 

The  meaning,  as  well  as  the  completion  of  this 
prophesy  being  much  disputed,  both  by  Jews  and 
Christians,  we  shall  endeavor  to  explain  it  agreeably 
to  the  original  text,  which,  in  its  plain  and  obvious 
sense,  means ;   that — 

■  "  The  sceptre  shall  not  depart  from  Judah,  nor  a 
Law-giver  from  between  his  feet,  forever^  because 
when  Shiloh  comes,  unto  him  shall  be  the  gatherim^, 
or  submission  of  nations." 

This  is  a  literal  translation  of  the  words  in  the 
original  Hebrew  text,  governed  by  the  rules  of  the 
Neginah,  or  musical  accents,  which  serve  as  the 
Bibhcal  punctuation — for  without  these  musical  ac- 
cents it  would  be  difficult  to  understand  the  precise 
meaning  of  many  passages  in  the  Sacred  Volume  ; 
and  of  this  one,  more  especially,  as  we  shall  hereafter 
show.  Our  rendering  of  the  text  is  supported  by 
the  most  renowned  Jewish  authorities,  both  ancient 
and  modern  —  and,  when  impartially  investigated, 
will  be  found  consistent  by  the  searcher  after  truth. 
Past  events  materially  bear  out  our  views  on  this 
subject,  and  therefore  it  is  presumed  they  will  prove 
a  sufficient  guarantee  for  the  fulfilment  of  the  future. 
In  order  that  our  version  may  not  be  considered  arbi- 
trary, we  shall  notice  severally  the  terms  made  use 


DISCOURSE  xni.'  197 

of  in  the  prophesy.  Great  objection  is  made  by 
some  critics  of  the  modem  school,  to  the  rendering 
of  the  word  Shebet,  a  sceptre.  They  insist  that 
Shebet  must  mean  a  tribe,  for,  say  they,  "  a  sceptre 
did  not  exist  in  the  days  of  Jacob."  To  set  aside 
such  objection,  we  must  have  recourse  to  history, 
which  will  give  us  the  ori^  and  use  of  the  sceptre. 
Josephus  relates  that  Pharaoh,  desirous  of  concilia- 
ting the  mind  of  his  daughter,  when  she  introduced 
Moses  as  her  adopted  child,  put  the  crown  on  his 
head,  which  Moses,  with  a  look  of  contempt,  snatched 
off  and  spumed  with  his  feet.  This  shows  that  a 
crown  existed  in  those  days.  Now,  it  is  the  gener- 
ally received  opinion  among  all  the  ancient  histo- 
rians, that  the  sceptre  was  an  ensign  of  royalty,  and 
of  greater  antiquity  than  even  the  crown.  The 
Greek  tragedians,  and  other  poets,  put  sceptres  into 
the  hands  of  kings,  introduced  in  their  dramas.  The 
learned  Justin,  sumamed  the  Martyr,  who  traveled, 
like  his  predecessor  Herodotus,  into  Egypt,  to  ac- 
quaint himself  with  ancient  customs  and  usages, 
observes,  that  the  sceptre,  in  its  original  form,  was  a 
Hasta,  or  spear.  He  adds,  that  in  the  most  remote 
antiquity  men  adored  the  Hastae  as  immortal  Gods, 
and  that,  even  in  his  time,  they  still  represented  their 
Gods  bearing  sceptres.  That  princes  and  individuals 
of  high  rank  frequently  carried  the  sceptre,  or  other 
insignia  of  dignity  in  their  hands,  may  be  concluded 
from  various  passages  m  ancient  history.  Many  ex- 
amples occur  in  Homer.    For  instance  :  When  Ther- 


198  APPENDIX. 

sites  clamorously  endeavored  to  excite  the  Greeks  to 
sedition,  Ulysses  is  described  as  striking  him  with 
the  sceptre  he  had  in  his  hand.  The  ancient  sceptre 
derives  its  name  from  a  Greek  word,  signifying  a 
staff  to  lean  upon.  Neptune  is  always  represented 
by  both  poets  and  painters,  bearing  a  Trident,  a 
three-pronged  sceptre,  as  the  name  implies. 

Now  we  would  argue  that,  as  no  author,  either 
ancient  or  modem,  ascribes  a  higher  antiquity  to  the 
crown  than  to  the  sceptre,  why  could  not  Jacob  have 
been  acquainted  with  the  latter,  after  having  been  at 
the  Egyptian  court,  and  in  the  presence  of  the  king. 
We  see  no  reason,  therefore,  to  doubt  the  existence 
of  a  sceptre  among  the  ancients,  supported  as  we  are 
in  our  views  on  the  subject  by  both  historians  and 
antiquarians ;  and  therefore  we  insist  that  JShebet 
does  mean  a  sceptre. 

We  will  now  consider  the  word  Mechokike,  prop- 
erly rendered  "  a  Law-giver,"  but  which  has  also 
been  subjected  to  severe  criticism,  and  said  to  signify 
a  Dictator,  and  not  a  Law-giver.  To  meet  this  objec- 
tion, we  must  observe  that  the  radix  of  Mechokike 
is  chokak,  which  signifies  to  engrave,  mark,  delineate, 
etc.,  and  in  this  sense  it  is  to  be  understood  to  mean 
the  writer  of  the  Laws  ;  and,  therefore,  with  strict 
propriety  to  the  rules  of  language,  may  be  rendered 
a  Law-giver.  Moreover,  this  term  is  frequently 
accompanied  by  the  word  sopher  (which  in  Hebrew 
signifies  a  scribe,  or  one  who  relates'),  to  show  the 
real  value  of  the  word,  and  how  it  should  be  apphed. 


DISCOURSE  xin.  199 

ihe  learned  in  general  understanding  it  to  be  an 
ensign  of  judicial  authority.  Hence,  Jacob  could 
have  had  no  other  meaning  than  a  Law-giver,  which 
is  plainly  understood  by  the  expression,  '''■from  be- 
tween his  feet, ^^  since  it  was  the  custom  for  the  ruler 
of  a  nation  to  have  his  scribe  sitting  near  him,  to 
notify  in  writing  or  to  delineate  by  figures  all  the 
laws  and  enactments  made  for  the  Government  of 
the  people. 

There  is,  however,  one  passage  in  the  Bible  which 
the  critics  have  availed  themselves  of,  to  favor  their 
hypothesis  in  rendering  the  word  a  Dictator  or  Mili- 
tary Commander,  viz. :  Judges  6  :  13 — in  the  Song 
of  the  Prophetess  Deborah,  where  she  says :  "  Out 
of  Machir  came  down  Governors."  Now  let  us  con- 
sider this  subject  impartially.  The  Prophetess,  hav- 
ing directed  her  praises  to  the  Author  of  Israel's 
deUverance,  proceeds  to  speak  with  commendation 
of  those  tribes  who  volunteered  to  go  to  battle  on 
that  occasion.  She  assigns  the  first  place  to  the 
tribe  of  Ephraim,  the  second  to  the  tribe  of  Benjamin, 
the  third  to  that  of  Manasseh  beyond  Jordan,  and 
the  fourth  to  that  of  Zebulun.  In  speaking  of  Machir, 
the  Prophetess  says,  '■'■  Mechohahenu,  which  Rashi 
remarks,  signifies,  in  this  place.  Rulers  or  Princes, 
and  the  English  Bible  translates  Crovemors."  Zeb- 
ulun following,  classed  with  those  expert  in  the  art 
of  writing — although  by  a  figure  of  speech,  and 
poetic  hcense,  the  expression  Governor  or  Military 
Commander,  may  be  appropriately  used — still,  the 


200  APPENDIX. 

very  connection  of  the  offices  of  Machir  and  Zebulun 
serves  to  show  that  the  idea  the  ancients  had  of  the 
word  Meehokike  was  a  Law-giver,  or  Law-maker,  and 
therefore  the  term,  Military  Commander,  cannot  be 
arbitrarily  received  as  the  sense  in  which  it  was  used 
by  Jacob. 

In  reference  to  the  term  Dictator,  those  who  ob- 
ject to  that  of  Law-giver  endeavor  to  support  their 
argument  in  favor  of  Dictator,  by  assigning  that 
appelation  to  Moses,  who,  they  say,  was  not  a  Law- 
giver, but  a  Dictator  of  the  nation.  Now,  let  us 
consider  how  Moses  could  be  called  a  Dictator  and 
not  a  Law-giver.  In  the  first  instance,  we  must 
trace  the  origin  of  the  word  Dictator,  and  prove  by 
historical  facts,  that  our  objection  to  this  term  is 
founded  in  truth. 

Dictator  signifies  a  Roman  Magistrate,  created  by 
the  Senate,  or  people,  on  some  extraordinary  or  great 
occasion,  to  command  with  sovereign  authority,  for  a 
certain  time,  ordinarily  limited  to  six  months,  and 
sometimes  extended  to  twelve  months.  Recourse 
was  never  had  to  such  an  officer,  but  in  dangerous 
and  difficult  times,  as  in  sudden  wars,  popular  fac- 
tions, etc.  The  Dictator  had  absolute  power,  during 
his  term  of  office.  The  origin  of  this  office  was 
unknown  even  in  Livy's  time,  though  some  of  the 
authors  of  antiquity  speak  of  Lartius  Flavus  as  the 
first  Dictator  who  was  appointed  in  the  year  of 
Rome  255.  Sylla  was  the  first  perpetual  Dictator, 
and  Caesar  the  next.  After  Caesar  there  were  no 
more  Dictators. 


DISCOURSE   XIII.  201 

The  first  Dictator  chosen  from  among  the  people 
was  Marcus  Rutilius,  created  in  399.  Dionysius 
Halicamasseus  derives  the  word  from  ediecendo, 
because  thej  ordained  and  appointed  what  they 
pleased.  But  Varro  will  have  the  word  derived 
from  diecere^  to  name,  because  the  Consul  named 
or  appointed  the  Dictator. 

Now,  if  historical  records  can  be  relied  upon,  the 
foregoing  explanation  will  be  sufficient  to  prove,  that 
Moses  could  not  have  had  any  idea  of  the  office 
of  Dictator,  in  the  original  sense  of  the  term,  as 
found  in  History. 

What  Moses  meant  by  the  expression,  Mechokike, 
will  no  doubt  settle  the  question. 

Moses,  having  seen  the  Children  of  Israel  vastly 
increased,  and  ready  to  enter  the  promised  land, 
takes  his  farewell  of  them,  and  pronounces  a  dying 
blessing  upon  the  people  in  general,  and  upon  each 
tribe  in  particular ;  which,  is  in  part  prophetical,  as 
was  the  blessing  of  Jacob — and  after  extolhng  the 
glory  of  God,  and  showing  his  love  for  his  favorite 
people  Israel,  blessed  all  the  tribes  one  by  one, 
declaring  what  should  happen  to  them  after  his 
death ;  for  instance,  in  addressing  Gad,  he  said ; 

"  Blessed  is  he,  that  enlarge th  the  domains  of  Gad, 
he  croucheth  like  a  Uon  " — viz. :  he  lives  fearlessly 
and  secure  though  encompassed  by  his  enemies — for 
Gad  was  a  warlike  tribe. 

"And  he  teareth  the  arm  with  the  crown  of  the 
head  " — viz. :    he  kills  rulers  with  their  kings,  for 

10 


202  APPENDIX. 

rulers  are  the  arms  of  the  State,  and  the  king  is  the 
head. 

"And  he  saw  or  thought  to  provide  the  first  part 
for  himself" — viz. :  he  was  among  the  first  who 
viewed  his  portion  in  the  conquered  land,  for  the 
tribe  of  Gad  desired  to  be  settled  on  the  farthest 
side  of  the  Jordan,  in  the  country  of  Sihon,  with 
Eeuben  and  half  of  Manasseh. 

"  Because  there,  in  the  portion  allotted  to  him  bj 
the  Law-giver,  was  he  secured " — referring  to  the 
allotment  made  to  him  bj  Moses. 

"And  he  came  with  the  heads  of  the  people,  he 
executed  the  justice  of  the  Lord,  and  his  judgment 
with  Israel."  Moses,  in  a  spirit  of  prophecy,  speak- 
ing of  this  as  something  already  done,  because  he 
foresaw  it  would  be  done ;  viz. :  that  this  valiant 
tribe  should  come  along  with  the  rest  of  the  tribes, 
and  execute  the  justice  of  the  Lord  upon  their 
enemies,  the  Canaanites — for  such  was  the  agree- 
ment between  Moses  and  them — which  promise  they 
faithfully  kept,  as  stated.     Joshua  22  :  1. 

Here,  then,  the  meaning  of  Mechokike  is  perfectly 
clear  and  intelligible  to  every  attentive  reader  of  the 
Bible  as  the  Law-giver,  and  not  the  Dictator  ;  for,  as 
already  stated,  the  term,  Dictator,  was  not  known  in 
the  days  of  Moses — besides,  Moses  never  gave  any 
laws  but  those  directed  by  the  Almighty — and  never 
inflicted  any  punishments  for  their  breach  other  than 
those  ordained  from  the  same  source.  And,  indeed, 
the  spirit  of  meekness  and  obedience  displayed  by 


DISCOURSE   XIII.  20 

him  in  the  discharge  of  his  divine  mission — "  For 
the  man,  Moses,  was  very  meek  and  humble  " — 
altogether  precludes  the  idea  of  a  Dictator  or  Law- 
maker, rather  than  that  of  the  Law-giver  which  he 
was. 

Our  next  consideration  is  the  word  SJiiloh.  Some 
maintain  that  Shiloh  is  the  name  of  that  celebrated 
city  of  the  tribe  of  Ephraim,  twelve  miles  from 
Shechem,  and  that  it  does  not  refer  to  the  Messiah. 
Others  again  who  admit  that  Shiloh  does  signify  the 
Messiah,  argue  that  the  prophecy  respecting  the 
Messiah  was  fulfilled  in  the  Author  of  Christianity ; 
but  they  fail  to  prove  the  coming  of  the  Messiah  in 
him,  because  the  completion  of  this  prophecy  was 
not  manifest,  inasmuch  as  even  in  those  days  the 
sceptre  still  continued  among  the  Jews,  they  hav- 
ing still  kings  of  their  own  in  the  persons  of  the 
Herods ;  although  it  is  known  that  soon  after,  the 
regal  power  was  entirely  taken  from  them,  and  that 
the  nation  ceased  to  be  any  longer  a  body  politic. 
Others,  again,  are  of  opinion  that  the  sceptre  has  not 
entirely  departed  from  the  Jews  even  to  this  day, 
because  it  retains  still  a  kind  of  sceptre  or  regal 
power  beyond  the  river  Euphrates;  and  that  the 
Nassi  or  head  of  the  tribes  in  that  region,  is  a  prince, 
lineally  descended  from  Judah,  whose  splendor,  dig- 
nity and  power  over  his  tribe  is  little  inferior  to  that 
of  a  king.  We  do  not,  however,  insist  on  receiving 
this  as  dogmatical,  as  it  may  only  be  an  imaginary 
kingdom. 


204  APPENDIX. 

Our  object  is  to  show  that  the  prophecy  of  Jacob 
foretold  the  coming  of  the  Messiah,  and  that  he 
signified  the  same  in  the  word,  Shiloh,  which  portends 
a  person,  and  not  a  place,  as  some  would  understand 
it.  Not  to  tire  the  reader  by  wading  through  the 
writings  of  ancient  and  modern  Jewish  authors  of 
celebrity,  we  will  give  their  version  of  the  word 
Shiloh  in  as  few  words  as  possible.  The  word, 
Shiloh,  in  Hebrew,  signifies  his  son,  or  offspring ; 
although  it  is  found  as  the  name  of  a  place  where 
the  Tabernacle  was  erected  previously  to  the  build- 
ing of  the  Temple  in  Jerusalem.  The  Septuagint 
translates  Shiloh,  "the  things  reserved  for  him;^' 
and  some  copies  have — "  He  for  whom  it  is  reserv- 
ed;^'— the  Syriac,  "  He  whose  it  is;'' — the  Arabic, 
^^  whose  he  is;" — the  Vulgate,  "  jSe  who  is  to  be 
sent."  In  the  Samaritan  Text  and  Version  it  is, 
"  the  peace-maker."  Many  others  translate  Shiloh, 
"  his  son." 

Shiloh  has  reference,  say  they,  to  two  distinct  indi- 
viduals. The  first  was  David,  who  was  of  the  tribe 
of  Judah — in  whom  was  vested  the  regal  power  in  a 
temporal  point  of  view — and  the  second  will  be  the 
king  Messiah,  who  will  have  the  regal  power  in  a 
spiritual  sense.  In  regard  to  our  first  point,  that  the 
prophecy  refers  to  David  who  was  of  the  tribe  of 
Judah,  it  was  most  exactly  accomplished  in  the 
state  and  polity  of  the  tribe  of  Judah  during  the 
continuance  of  his  sceptre,  after  the  sceptres  were 
removed,  or  departed,  from  the  other  tribes  of  Israel. 


DISCOURSE  xin.  206 

For  the  remnant  of  all  the  tribes,  after  the  Assyrian 
Captivity,  was  indeed  gathered  unto  Judah,  and  sub- 
mitted to  obedience  under  that  one  tribe  ;  and  the 
whole  nation,  from  being  called  the  people  of  Israel, 
was  afterwards  called  the  people  of  Judah,  and, 
hence,  probably  the  cognomen  of  Jews.  In  this 
sense,  the  prophecy  began  to  operate  immediately 
upon  the  division  of  the  two  kingdoms.  God  promised 
to  Solomon  to  give  one  tribe  to  his  son  for  his  ser- 
vant David's  sake. 

But  in  truth,  two  tribes — ^that  of  Judah  and  Ben- 
jamin— as  also  part  of  the  tribe  of  Simeon,  and  many 
famiHes  of  the  Levites,  and  other  tribes,  who  dwelt 
within  the  borders  of  the  tribe  of  Judah,  remained 
under  the  jurisdiction  of  the  kingdom  of  Judah,  and 
no  other  reason  can  be  given  why  this  body  is  called 
the  tribe,  but  this,  that  the  tribe  of  Judah  alone  main- 
tained its  power  and  constitution ;  for  all  the  rest 
were  gathered  to  this  tribe  and  were  incorporated 
with  it,  so  that  the  one  could  not  be  distinguished 
from  the  other.  This  fact  may  be  seen  from  the 
text  itself;  it  is  said  that  the  Children  of  Israel 
dwelt  in  the  cities  of  Judah — ^Rehoboam  reigned  over 
them ;  and  when  an  account  is  given  of  Rehoboam 
raising  forces  to  recover  his  kingdom,  it  is  expressly 
said,  that  he  assembled  all  the  house  of  Judah  and 
the  tribe  of  Benjamin.  And  yet,  in  the  very  verse 
before,  it  is  said,  "  there  were  none  that  followed  the 
house  of  David  but  the  tribe  of  Judah !"  Yet,  still, 
when  God  sends  a  message  to  those  under  Rehoboam, 


206  APPENDIX. 

they  are  mentioned  thus :  "  The  house  of  Judah 
and  Benjamin,  and  the  remnant  of  the  people." 
These,  no  doubt,  were  afterwards  comprehended 
under  the  title  of  Jews,  a  term  introduced  to  signify 
the  tribe  of  Judah,  and  all  the  rest  of  the  people 
united  with  and  under  that  tribe. 

All  who  came  from  other  tribes  were  considered  but 
as  an  additional  strength  to  Judah.  They  preserved 
no  distinct  polity  of  their  own,  as  belonging  to  other 
tribes. 

From  the  time  of  the  Assyrian  Captivity,  the  case 
is  very  plain.  There  remained  without  doubt  many 
private  families  and  persons  in  the  land,  who  escaped 
in  the  general  confusion.  They  did  exist  as  parts  of 
distinct  tribes,  but  fell  under  the  dominion  and  power 
of  Judah — as  appears  in  the  reformation  made  by 
King  Josiah,  which  reached  not  only  to  the  cities  of 
Judah,  but  to  all  the  countries  that  pertained  to  the 
children  of  Israel,  to  the  cities  of  Manasseh,  and 
Ephraim,  and  Simeon,  even  unto  Naphtali — cities  in 
which  the  Kings  of  Judah  had  no  influence  or  author- 
ity, so  long  as  the  separate  kingdom  of  Israel  existed. 
After  the  return  from  the  Babylonian  Captivity,  we 
hear  of  but  little  else  than  Jews,  though  we  know  the 
Benjamites  were  united  with  them,  and  (the  decree 
of  Cyrus  being  a  general  permission  for  the  return 
of  all  the  tribes)  that  many  families  of  other  tribes 
returned  to  their  own  country.  But  all  these  were 
gathered  to  Judah  and  became  one  people — and  in 
this  state  and   condition   things   continued  till  the 


DISCOURSE  xni.  207 

final  dest^ction  of  the  Jewish  nation  by  the  Roman 
power. 

The  ten  tribes  which  constituted  the  kingdom  of 
Israel,  were  carried  into  captivity  about  seven  hun- 
dred years  before  the  Christian  era,  and  this  put  an 
end  to  the  existence  of  these  tribes.  They  have 
never  recovered  or  appeared  as  a  people  or  nation 
from  that  time  to  the  present. 

The  division  of  the  kingdom  prepared  the  way 
thus  far,  for  the  fii-st  part  of  the  prophecy,  viz. :  the 
suspension  of  the  regal  power  for  a  time.  Had  all 
the  tribes  continued  under  one  head,  they  would 
probably  have  undergone  the  same  fate ;  but  being 
divided  in  interest,  and  having  different  kings,  and 
consequently  not  being  concerned  together,  in  mat- 
ters of  peace  and  war,  their  fortunes  proved  very 
different, — for  the  Assyrian  Captivity  was  the  ruin 
of  the  ten  tribes, — ^but  the  Babylonian  Captivity  was 
only  a  seventy  years'  punishment  of  Judah. 

The  seventy  years  of  the  Babylonian  Captivity 
is  the  only  period  of  time  that  can  create  any  diffi- 
culty upon  this  head.  But  when  we  consider  that 
the  Jews  were  not  carried  to  Babylon  to  be  slaves, 
but  were  transported  as  a  colony,  to  people  the 
great  and  newly  enlarged  City  of  Babylon ;  that  they 
were  commanded  by  the  Prophet  "  to  build  houses 
and  plant  gardens,"  and  to  seek  the  peace  of  the 
City,  in  which  they  were  captives  (circumstances 
which  prove  them  not  to  have  been  slaves  in  Baby- 
lon) :    and  that  at  the  expiration  of  the  seventy 


208  APPENDIX. 

years,  many  of  them  were  so  well  settled  in  ease 
and  plenty  that  they  refused  to  return  to  their  own 
country ;  and,  furthermore,  if  we  consider  that  the 
Jews  lived  at  Babylon  as  a  distinct  people,  were 
governed  in  their  own  aifairs  by  their  own  rulers  and 
elders,  appointed  feasts  and  fasts,  and  ordered  all 
matters  relating  to  their  own  civil  and  ecclesiastical 
affairs, — ^we  shall  to  a  great  extent,  if  not  altogether, 
remove  the  apparent  difficulty ; — all  these  facts 
tending  to  prove  to  us,  that  the  power  and  sceptre 
of  Judah  were  not  removed  during  this  captivity,  as 
stated  in  Tract  Sanhedrin,  folio  5,  page  1 :  "  These 
are  the  heads  of  the  Captivity  who  ruled  Israel  with 
the  sceptre." 

Again,  certain  it  is,  fi-om  the  accounts  recorded  in 
the  Books  of  Ezra  and  Nehemiah,  that  the  tiibes 
of  Judah  and  Benjamin  kept  regular  genealogical 
records.  That  they  had  likewise  their  chiefs  and 
elders  who  decided  matters  for  them  there  can  be  no 
doubt,  since  they  are  mentioned  by  Ezra  and  Nehe- 
miah as  the  persons  managing  the  great  affairs  of  the 
return  and  reestablishment  of  the  service  of  God  in 
Jerusalem. 

That  they  came  back  to  their  own  country  as  a 
people  and  nation,  governed  by  their  own  laws,  is 
evident  from  the  complaint  made  against  them  to 
Artaxerxes,  in  which  they  are  represented  too  great 
to  be  thought  a  mere  set  of  slaves  subject  to  a  foreign 
yoke,  without  law  or  government  of  their  own. 

True,  from  the  time  of  the  Captivity,  the  people 


DISCOURSE  xni. 


209 


were  not  so  free  as  they  had  been  formerly,— they 
lived  under  subjection  to  the  Persian  monarchs,  and 
under  the  Empires  of  the  Greeks  and  Romans,  to  the 
last  hour  of  their  final  dispei-sion ;  but  still  they  Hved, 
during  that  tune,  as  a  distinct  people,  governed  by 
their  own  laws. 

From  this  deduction  it  appears  evident  that  the 
sceptre,  or  the  power  of  government,  did  depart  from 
all  the  other  tribes  long  before  Judah's,  as  also  that 
the  poAver  was  continued  to  its  posterity,  as  above 
stated,  even  while  in  capti\ity,  and  only  departed 
from  it  at  the  final  dispersion  of  the  nation  from 
Palestine,  when  the  people  were  scattered  all  over 
the  face  of  the  globe,  as  we  see  at  the  present  day. 
It  was  then  that  the  sceptre  did  depart  from  Judah, 
and  the  tribe  is  now  so  far  from  bearmg  rule,  that  it 
is  not  known  with  certainty  which  is  the  tribe  of 
Judah. 

That  no  one  being  has  yet  appeared,  answering  to 
the  description  of  the  Shiloh  predicted  by  the  in- 
spu-ed  Patriarch,  is  evident  beyond  dispute,  from  the 
fact  that  all  nations  have  not  as  yet  concentrated 
themselves  into  one  band,  united  in  peace  and  har- 
mony with  each  other,  according  to  the  prophecies 
foretold  throughout  the  sacred  volume. 

Now  let  us  turn  our  attention  to  the  latter  part  of 
the  verse—"  and  unto  him  shall  the  gathermg  of  the 
people  be." 

The  Hebrew  word  Yikhas  does  not  literally  signify 
a  gathering — ^but  rather  B^uhmismn.     Although  the 

10" 


210  APPENDIX. 

authorized  version  may  not  be  objectionable,  as,  in  a 
philosophical  sense — submission,  finally,  may  be  in- 
ferred from  an  assemblage  of  persons  convened  for  a 
specific  object,  to  listen  and  assent  to  what  may 
be  proposed.  There  is  but  one  opinion  on  the  sub- 
ject that  Yikhas  signifies  submission.  Yet  we  will 
quote  one  authority  which  we  trust  will  sufiice.  The 
learned  author  of  the  Zemach  David,  in  his  Hebrew 
and  Chaldaic  Lexicon,  writes  thus  imder  the  head 
of  YoJco,  viz. :  '■'■  Auscultare  "  signifies  to  obey — and 
in  illustration  of  the  same,  he  quotes  Yikhas  from 
our  text,  Avhich  he  translates  aeceptatio  praecepti — 
"TAe  compliance  with  a  'precept^''  or  in  other  words, 
%uhmission  to  commands  given. 

From  this  particular  promise  made  to  Judah, 
we  infer  that  his  sceptre  shall  not  depart  forever, 
because  Shiloh  will  come  and  restore  his  power  and 
sovereignty  ;  that  the  sceptres  of  all  the  other  tribes 
shall  depart  from  them  before  the  time  predicted  for 
the  coming  of  Shiloh,  and  that  they  shall  not  con- 
tinue till  that  period,  each  as  a  respective  tribe  or 
people,  under  its  own  government,  but  shall  be  scat- 
tered all  over  the  face  of  the  globe,  and  fall  under 
the  government  of  others.  This  has  evidently  been 
fulfilled  to  the  letter,  confirming  all  the  prophetic 
predictions  of  the  inspired  messengers  of  the  God 
of  Israel,  from  the  time  of  the  Divine  Legislator, 
Moses,  down  to  Malachi,  with  whom  all  prophetical 
visions  ceased. 

There  is  an  important  pomt  to  notice  in  this  most 


DISCOURSE  xni.  211 

interesting  subject.      From  the  words,   "that  his 
sceptre  should  not  depart  from  Judah  forever,''  be- 
cause Shiloh  will  come,  we  must  infer  that  it  shall 
depart  then  ;  for  when  the  annointed  of  the  Lord 
shall  appear  to  restore  Israel  to  his  former  glory,  the 
King  Messiah  wUl  reign  supreme  over  all  the  inhab- 
itants of  the  earth,  introducing  general  peace,  and 
uninterrupted  happiness,  causing  a  cessation  of  all 
warfare  and  bickering  among  mankind,  as  beautifully 
depicted  by  the  poets  of  old,  under  the  name  of  the 
"  Golden  Age."     Then  will  be  verified  the  expres- 
sion, "/orgwer,"  in  its  true  sense,  viz. :  the  temporal 
power  will  be  suspended,  and  a  spiritual  and  more 
sublime  government  will  be  instituted  in  its  stead. 
For  the  expression,  "/oreuer,"  must  not  be  taken  in 
the  same  acceptation  as  the  term,  never,  for  such  was 
not  the  intention  of  the  Prophetic   Sire,  since,  as 
we  have  already  notified,   in  a  temporal  point   of 
view,  the  regal  power  has  departed,  or  rather  has 
been  suspended  for  a  time,  until  the  divine  fiat  shall 
go  forth,  commanding  his  annointed  to  collect  the 
scattered  forces  of  his  favorite  and  chosen  people,  for 
the  purposes  above  mentioned,  viz. :  for  the  benefit 
of  mankind  in  general.     This  seems  to  be  the  plain 
and  true  sense  of  the  words,  "  the  sceptre  shall  not 
depart,"  etc.,  for  let  it  be  properly  noticed,  that  the 
word  Shebet,  which  we  translate  sceptre,  signifies 
a  rod  or  staff"  of  any  kind,  and  the  insignium  of 
office,  and  the  authority  of  those  who  bear  the  same. 
This  meaning  helps  ua  to  fix  and  determine  the  sense 


212  APPENDIX. 

of  the  word  Mechokike,  properly  rendered  "  a  Law- 
giver." And  the  word  itself  signifies  not  only  a 
Law-giver,  or  a  maker  of  laws,  but  also  he  who 
dispenseth  them,  or  administers  justice  according  to 
the  laws  ;  and  as  the  term  Mechokike  is  qualified 
by  the  words,  "  from  between  his  feet,"  it  plainly 
means  nothing  else  than  —  as  we  have  already  ex- 
plained— that  the  Law-giver  will  of  a  certainty  de- 
scend from  the  tribe  of  Judah,  as  invariably  under- 
stood throughout  the  Sacred  Volume,  and  be  closely 
connected  with  the  regal  power  to  dispense  the  laws 
and  enactments  which  may  be  dictated  by  such 
authority. 

Having  thus  commented  on  what  should  not  de- 
part from  Judah  forever,  because  a  particular  cir- 
cumstance will  come  to  pass,  we  trust  that  from  the 
proofs  advanced  by  the  Sacred  Volume,  we  have 
been  treading  on  safe  ground  in  our  version  of  the 
text — and  thus  have  set  aside  all  vain  hypotheses  on 
so  important  a  subject  touching  the  true  interests 
and  spirit  of  Judaism  —  we  will  now  conclude  with 
these  few  following  remarks :  It  appears  clear  to  our 
understanding,  that  none  else  but  the  Messiah  is 
meant  in  this  prophecy  of  Jacob,  in  which  idea  we 
are  supported  by  almost  every  expounder  of  Holy 
Writ  among  all  nations.  For  whatever  construction 
they  place  on  the  word  Shiloh,  whatever  be  its  deri- 
vation, or  whomsoever  they  mean  by  it,  the  Messiah 
is  the  person  plainly  intended.  We  Israelites  have 
but  one  opinion  on  the  subject — that  the  Messiah  is 


DISCOURSE   XIII.  213 

yet  to  come,  and  that  the  said  Messiah  is  to  be 
through  the  line  of  David,  he  being  the  lineal  de- 
scendant of  Judah,  in  the  fulfilment  of  his  father 
Jacob's  Blessing,  as  bequeathed  to  him  in  the  man- 
ner already  described.  It  is  not  our  province  to  des- 
cant on  the  vahdity  of  the  meaning  attached  to  the 
said  prophecy,  by  the  nations  at  large  ;  our  duty 
extends  no  further  than  to  teach  our  own  brethren 
what  the  true  signification  of  the  text  is,  and  to 
endeavor,  as  much  as  possible,  by  plain  and  correct 
inference,  to  impress  upon  the  minds  of  our  co-rehg- 
ionists  the  truth  of  this  prophetic  Blessing,  and  to 
fix  their  faith  unalterably.  We  do  not  mean  by  this 
to  shut  out  any  inquiry  on  a  subject  so  important  to 
our  welfare,  as  a  people  of  God's  own  planting,  but 
such  inquiry  must  be  based  on  faith  and  reason. 
Faith,  as  the  privilege  and  blessing  of  the  believer 
in  God's  holy  word  —  and  reason,  to  guide  us  in 
such  a  path  as  not  to  distort  the  text  from  its  legit- 
imate bearing  and  tendency.  Sophistry  must  not 
be  permitted  as  argument,  and  vainly  designated 
as  reason  ;  it  cannot  be  admitted  as  synonymous  with 
the  latter,  by  either  the  law-giver  or  the  philologist, 
and  forms  no  part  of  the  education  of  the  philosophic 
mind,  nor  in  any  way  assists  it  to  a  mathematical 
solution  of  any  given  problem.  If  our  reasoning  on 
this  point  be  rational,  if  we  justly  deduce  conse- 
quences from  premises,  without  which  they  must 
prove  futile,  how  much  more  correct  will  our  ideas 
be  when  considered  in  relation  to  faith  and  religion. 


214  APPENDIX. 

These  are,  and  must  be,  held  as  indispensably  ce- 
mented, and  as  the  undeviating  principles  upon  which 
depends  the  happiness  of  the  whole  race  of  beings 
on  this  probationary  planet. 

The  more  we  consider  this  wonderful  prophecy  of 
the  Patriarch  Jacob,  and  the  present  state  of  our 
nation,  which  remains  a  perpetual  witness  of  its  truth, 
the  more  room  we  see  for  our  faith  in  God,  and  the 
constant  hope  that  he  will  fulfil  his  divine  promise — 
the  evidences  of  which  meet  us  with  irresistible  force, 
when  we  contemplate  our  position  among  the  nations 
of  the  earth.  It  dispels  all  the  clouds  of  doubt,  and 
shines  forth  with  all  the  radiant  light  of  tnith. 

0  !  most  adorable  wisdom !  thou  hast  so  laid  the 
foundations  of  truth  that  they  can  never  be  moved, 
that,  whether  we  consult  our  own  reasoning  faculties, 
which  thou  hast  bestowed  on  mankind  in  general,  or 
whether  we  turn  back  to  the  ancient  records  of  thy 
will,  which  thou,  in  thy  infinite  wisdom,  hast  com- 
mitted to  the  keeping  of  thy  beloved  and  chosen 
people,  we  find  convincing  proofs  that  thou  hast  de- 
termined, in  thy  wise  counsels — that  "The  sceptre 
shall  not  depart  from  Judah,  nor  a  Law-giver  from 
between  his  feet,  forever,  because  Shiloh  will  come, 
and  unto  him  shall  be  the  gathering  or  submission  of 
nations." 


DISCOTRSE    XIII.  215 


ZEBULUN. 


In  treating  on  the  prophecy  of  Jacob  concerning 
the  posterity  of  Zebulun,  we  must  remark,  that, 
according  to  age,  Issachar  should  have  preceded 
Zebulun.  Yet,  we  find  that  Jacob  addressed  the 
former  first,  though  he  was  the  younger  of  the  two  ; 
for  which  no  especial  reason  can  be  assigned,  unless 
we  conclude  that  the  Patriarch  foresaw  that  the  lot 
and  portion  of  Zebulun  would  be  superior  to  that 
of  Issachar.  Our  conjecture  is  not  without  some 
grounds, — for  if  Jacob  had  actually  been  present  at 
the  division  of  the  promised  land,  he  could  not  have 
^ven  a  more  exact  description  of  Zebulun's  lot,  than 
he  did,  then,  two  hundred  and  fifty  years  before  it 
took  place. 

The  Patriarch  in  a  very  few  words  declares: 
"  Zebulun  shall  dwell  at  the  haven  of  the  Sea ;  and 
and  he  shall  be  for  an  haven  of  ships  ;  and  his  bor- 
der shall  be  unto  Zidon."  Or,  in  other  words: 
"  Zebulun's  dwellings  shall  spread  themselves  along* 
the  borders  of  the  Sea,  and  he  shall  stretch  his  com- 
modious harbors  as  far  as  the  City  of  Zidon." 

It  is  generally  supposed,  that  the  haven  of  the 
Sea  where  Zebulun  dwelt  was  near  the  lake  of  Tibe- 
rias, or  Sea  of  Galilee,  to  which  the  east  border  of 
this  tribe  extended.  Its  portion  reached  along  the 
coast  of  the  Mediterranean  Sea — the  one  end  bor- 
dering on  this — and  the  other,  on  the  Sea  of  Tibe- 
rias.    This  appears  to  be  so,  from  the  facts  recorded 


216  APPENDIX. 

in  the  Book  of  Joshua,  in  the  allotment  of  each 
tribe's  portion  in  the  land  of  Canaan. 

Some  commentators  consider  the  expression, 
"  towards  Zidon,"  implies :  his  situation  shall  be 
such,  that  by  means  of  his  shipping  he  may  readily 
traffic  with  Zidon. 

It  was  in  this  spirit  that  Moses  in  his  last  words 
coupled  Zebulun  with  Issachar,  saying :  "  Rejoice, 
Zebulun,  in  thy  going  out ;  and,  Issachar,  in  thy 
tents  ;" — meaning,  that  these  two  tribes,  though 
being  at  the  greatest  distance  north,  should  still 
come  together  to  the  Temple  at  Jerusalem,  and 
bring  along  with  them  all  the  other  tribes  who  dwelt 
in  the  immediate  countries ;  and  that  dwelling  on 
the  coast  of  the  Mediterranean  Sea,  they  should 
apply  themselves  to  trade  and  navigation,  and  in  the 
manufacture  of  metals  and  glass — which  is  implied 
by  the  words,  "  Treasures  hidden  in  the  Sand." 
The  River  Belus  which  was  situated  in  this  tribe's 
portion,  had  a  certain  description  of  sand  which  was 
found  well  calculated  for  the  making  of  glass. 

We  may  also  mention,  that  when  the  tribe  of  Zeb- 
ulun left  Egypt,  it  had  for  its  chief,  Eliab,  the  son 
of  Elon,  and  numbered  fifty-seven  thousand  and  four 
hundred  men  able  to  bear  arms — as  stated  in  Num- 
bers 1 :  31 :  "  Those  that  were  numbered  of  them, 
even  of  the  tribe  of  Zebulun,  were  fifty  and  seven 
thousand  and  four  hundred." 

In  another  review,  thirty-nine  years  later,  this 
tribe  numbered  sixty   thousand   and  five   hundred 


DiscouKSE  xm.  217 

men  capable  of  bearing  arms,  as  stated.  Numbers 
26:  27. 

The  Bible  also  informs  us  of  the  warlike  character 
of  this  tribe — that,  Avhen  they  joined  the  tribe  of 
NaphtaU,  they  both  distinguished  themselves  in  the 
war  of  Barak  and  Deborah  against  Sisera,  the  Gen- 
eral of  the  armies  of  Jaban.     Judges  4. 

It  is  generally  supposed  that  these  two  tribes  were 
among  the  first  Israelites  who  were  carried  into  cap- 
tivity beyond  the  Euphrates  by  Pul  and  Tiglath  Pi- 
leser,  Kings  of  Assyria,  as  recorded  in  the  first 
Book  of  Chronicles,  Chap.  6 :  26. 

In  reviewing  these  facts,  we  may  justly  admire 
the  exactness  of  Jacob's  predictions,  that  he  should, 
so  many  years .  before  the  Conquest  of  Canaan,  be 
enabled  so  clearly  to  describe  the  precise  situation  of 
the  respective  places  wliich  were  to  be  the  lot  of  his 
posterity.  It  was  by  this  means,  that  the  several 
tribes  were  taught  to  imderstand  that  their  settle- 
ment in  the  promised  land  was  not  the  mere  efiect 
of  chance,  or,  that  it  was  gained  by  their  own  prow- 
ess and  warhke  achievements,  but  that  they  should 
consider  it  as  the  especial  gift  of  God  in  corrobora- 
tion of  the  minute  prediction  given  by  Jacob  on  his 
dying  couch. 


218  APPENDIX. 


IS  S  ACHAR. 

No  less  wonderful  and  exact  was  the  Patriarch  m 
the  description  of  the  tribe  of  Issachar,  and  the  por- 
tion that  was  assigned  to  it.  We  find  that  this  tribe 
had  one  of  the  richest  and  most  fertile  spots  in  all 
the  land  of  Canaan.  Jacob  addresses  Issachar  in 
the  following  figurative  language,  and  which  cannot 
be  literally  understood.  He  says :  "  Issachar  is  a 
strong  ass,  couching  down  between  two  burdens," 
signifying  brawny,  strong,  robust.  The  ass  is  con- 
sidered a  patient  animal,  and  a  proper  symbol  of  labor, 
for  in  eastern  countries  it  was  principally  employed 
as  a  beast  of  burden. 

These  expressions  would,  therefore,  denote  that 
Issachar's  posterity  should  devote  themselves  to  the 
quiet  and  retired  occupation  of  tillage  and  husbandry ; 
and  instead  of  being  engaged  in  merchandise,  and 
other  active  scenes  of  life,  like  their  brethren  of  the 
tribe  of  Zebulun,  that  they  would  be  lovers  of  peace 
and  rest. 

This  interpretation  exactly  agrees  with  the  words 
of  Moses,  who,  when  speaking  of  Zebulun,  declares, 
"  Rejoice,  Zebulun,  in  thy  going  out ;  Issachar  in  thy 
tents." 

"  Couching  down  between  two  burdens,"  figura- 
tively marks  the  tame  and  indolent  temper  of  this 
tribe,  and  that  it  would  rather  submit  to  the  heaviest 
taxes  and  impositions  than  engage  in  any  warhke  pur- 
suits, or  political  disagreements.     Just  like  the  ass, 


DISCOURSE  xni.  219 

which,  however  strong,  will  go  tamely  couching  with 
a  burden  on  either  shoulder ;  and,  rather  than  shake 
it  off,  will  quietly  lie  down  under  it. 

This  description  may  be  considered  a  fair  specimen 
of  the  character  of  Issachar's  posterity.  Their  his- 
tory acquaints  us  that  they  patiently  cultivated  then- 
lands,  abiding  within  their  o-svn  territory,  a  peace- 
loving  race.  Yet  they  did  at  all  times  contribute 
their  aid  to  the  common  cause,  when  the  Israelites 
were  oppressed  by  foreign  nations,  by  paying  consider- 
able taxes  in  exchange  for  personal  serdces.  Then- 
peaceable  disposition  was  the  cause  of  their  having 
been  subjected  to  frequent  invasions  by  strangers, 
who  took  advantage  of  their  neutrahty — more  espe- 
cially in  the  days  of  the  Judges  and  rulers  in  Israel. 
On  these  occasions  they  purchased  their  security  by 
submission  and  tribute  rather  than  struggle  for  then: 
independence  on  the  field  of  battle. 

The  text  continues  :  "  And  he  saw  that  rest  was 
good,  and  the  land  that  it  was  pleasant,  and  bowed 
his  shoulder  to  bear,  and  became  a  servant  to  tribute." 
The  tribe  of  Issachar  had  its  uiheritance  in  that  por- 
tion of  the  land  along  the  great  plain  or  valley  of 
Jezreel,  with  the  half  tribe  of  Manasseh  on  the 
South,  that  of  Zebulun  on  the  North,  the  Mediterra- 
nean on  the  West,  and  Jordan  Avith  the  extremity  of 
the  Sea  of  Tiberias  on  the  East.  That  they  pos- 
sessed one  of  the  most  fertile  and  pleasant  tracts  of 
land  in  Canaan  appears  from  Josephus'  description  of 
the  Upper  and  Lower  Galilee,  which  included  the 


220  APPENDIX. 

territories  of  this  tribe.  "  The  country,"  says  he, 
"  is  fruitful  to  admiration,  aboundiag  with  pastures 
and  nurseries  of  all  kinds,  so  that  it  would  make  any 
man  in  love  with  husbandry." 

And  the  latter  part  of  the  prophetic  blessing, 
"  And  became  a  servant  to  tribute,"  was  literally  ful- 
filled in  the  days  of  the  Judges,  as  already  noticed, 
when  the  whole  body  of  the  nation  became  tributary 
to  the  neighboring  kings,  and  chiefly  the  posterity  of 
Issachar  on  account  of  the  fertility  of  their  soil. 
And  when  Moses,  in  his  last  moments,  declared, 
"  Issachar  shall  dwell  in  thy  tents,"  he  signified  that 
while  Zebulun  should  rejoice  in  his  mercantile,  active 
life,  in  going  abroad  to  traffic,  Issachar  should  remain 
at  home  to  enjoy  the  pleasures  of  a  country  life,  en- 
gaged in  husbandry  and  agricultural  pursuits,  as  also 
in  the  study  of  the  law,  and  the  understanding  of  the 
times  and  seasons,  in  order  properly  to  know  the  right 
periods  for  sowing,  planting,  and  tilling  the  land. 

This  is  the  generally-received  acceptation  of  the 
expression,  "  Issachar  deUghting,  or  choosing,  to 
dweU  in  tents. 


DAN 


Jacob  now  proceeds  to  address  Dan,  one  of  the 
sons  of  BUhah,  Rachel's  handmaid.  Jacob  plainly 
intimates  that  the  sons  of  the  handmaids  should  enjoy 
equal  privileges  with  those  of  his  other  children,  and 


DISCOURSE  xni.  221 

be  the  heads  and  judges  of  their  own  tribes.  In 
alluding  to  Dan,  the  Patriarch  declares  :  "  Dan  shall 
judge  his  people,  as  one  of  the  tribes  of  Israel," 
signifying  he  shall  judge  his  people,  that  is,  his  own 
tribe,  like  the  rest  of  the  twelve  tribes. 

Jacob's  intention  was  no  doubt  to  let  it  be  under- 
stood among  his  sons,  that  though  Dan  was  the  son 
of  a  handmaid,  (and  therefore  might  be  considered 
inferior  to  the  other  brothers,)  yet,  his  posterity 
should  be  governed  by  a  head  of  their  own  tribe, 
equal  to  the  other  tribes  of  Israel.  And  we  venture 
to  state,  that  what  Jacob  says  here  of  Dan,  may  be 
applicable,  by  analogy,  to  all  his  other  sons  bom  of 
the  two  handmaids. 

"  Dan  shall  be  a  serpent  by  the  way,  an  adder  in 
the  path;  that  biteth  the  horse-heels,  so  that  his 
rider  shall  fall  backward."  By  these  expressions  it 
is  understood  that  the  tribe  of  Dan  should  be  noted 
for  their  stratagems  in  war,  defeating  their  enemies 
more  by  policy  than  power — comparing  them  to  the 
serpent  which  lurks  in  the  road,  and,  when  least 
expected,  bites  the  heel  of  the  horse,  thus  causing 
him  to  throw  his  rider. 

The  word  Hachash"  in  Hebrew,  signifies,  in  the 
common  acceptation,  a  serpent  in  general,  which,  as 
some  suppose,  does  not  possess  such  qualities  as  are 
here  described  by  Jacob.  Most  commentators  are 
of  opinion  that  the  serpent  here  alluded  to,  is  of  that 
kind  called  by  the  Greeks  "  cerastes"  which  has  two 
fleshy  horns.      Its  instinct  is,  to  hide  itself  in  the 


222  APPENDIX. 

sand  and  fasten  itself  on  the  horse's  heel,  thus  dis- 
abling the  animal,  which  then  throws  its  rider. 

It  is  the  generally-received  opinion  that  this  proph- 
ecy was  fulfilled  Avhen  Samson,  who  was  a  descend- 
ant of  Dan,  pulled  down  the  great  Temple  of  the 
Phihstines,  which  crushed  to  death  both  him  and 
them. 

After  the  death  of  Joshua  there  were  nine  Judges 
who  ruled  over  Israel — eight  of  these  judges  were 
defeated  by  the  several  powers  which  waged  war 
against  them.  Samson,  however,  proved  an  excep- 
tion. He  represented  the  serpent,  figuratively  alluded 
to  by  his  ancestor  Jacob.  For  Samson  certainly 
did  avenge  himself  on  his  enemies  for  the  treachery 
they  practiced  towards  him  in  the  cruel  act  of  putting 
out  his  eyes. 

Samson  was  the  last  Judge  in  Israel.  After  his 
death  commenced  the  reign  of  kings.  Saul  was  the 
first  king  annointed  by  Samuel  the  prophet,  in  obe- 
dience to  the  command  of  the  Almighty.  In  refer- 
ence to  Samson,  we  must  remark,  that  there  appears 
no  doubt  but  that  he  was  the  person  of  whom  Jacob 
prophecied,  and  that  he  intimated,  that  though  Dan's 
tribe  was  but  small,  (he  having  had  but  one  son,) 
yet  it  should  produce  one  of  the  most  famous  rulers 
in  Israel.  We  must  also  notice,  that,  though  Dan 
had  but  one  son,  yet  this  tribe  proved  numerous  in 
proportion,  for  on  leaving  Egypt  it  numbered  sixty- 
two  thousand  and  seven  hundred  men  able  to  bear 
arms,  as  stated  in  Numbers  1 :  38 :     "  Those  that 


DISCOURSE  xm. 

were  numbered  of  them,  even  of  the  tribe  of  Dan, 
were  three  score  and  two  thousand  and  seven  hun- 
dred." 

The  Patriarch  Jacob,  favored  by  inspiration,  saw 
that  Samson  would  be  in  danger,  and  that  after  all 
his  strategy  and  warlike  exploits,  there  would  be  no 
earthly  salvation  for  him.  Under  this  impression, 
and  in  pity  for  his  descendant,  he  pours  out  his 
soul  in  suppHcation  to  his  God,  piously  exclaiming, 
"  0  God,  I  await  thy  salvation."  Some  wTiters  have 
questioned  the  propriety  of  this  passionate  ejacula- 
tion of  the  Patriarch  in  favor  of  Samson,  whom  he 
evidently  meant  in  this  particular  instance.  For, 
say  they,  such  a  prayer  might  have  accompanied  the 
blessings  of  Gad— Asher,  aud  Napthali,  or  even  any 
of  the  other  tribes,  equally  as  well  as  that  of  the 
tribe  of  Dan.  A  little  reflection,  however,  will  re- 
lieve us  from  this  apparent  difficulty.  In  examin- 
ing the  circumstances  of  the  rest  of  the  tribes,  it 
appears  that  this  prayer  of  Jacob  was  exactly  suited 
to  the  purpose  of  Samson  only,  and  not  to  any  other 
person  mentioned  in  this  history.  We  indorse  this 
opinion  from  the  facts  connected  with  the  last  bold 
act  of  Samson,  when  he  had  concluded  to  punish  his 
enemies,  the  Philistines,  who  put  out  his  eyes,  and 
thus  rendered  him  unfit  to  take  up  arms  against  them. 
When  Samson  stood  before  the  portals  of  the  Great 
Temple  of  the  Philistines,  and,  laying  his  hands  upon 
the  two  outward  pillars,  prayed  to  the  Lord  in  these 
words :  "  0  Lord  God,  remember  me,  I  pray  thee, 


224  APPENDIX. 

and  strengthen  me  only  this  once,  0  God,  that  I  may 
be  at  once  avenged  of  the  Philistines  for  my  two 
eyes."     Judges  16  :  28. 

The  Almighty  granted  his  prayer ;  not,  however, 
to  compensate  him  for  the  loss  of  his  two  eyes,  since 
that  was  caused  by  his  own  folly,  but  to  punish  the 
Philistines  for  their  wickedness  and  continued  assaults 
upon  God's  OAvn  people.  This  fact  proves  the  truth 
of  the  Patriarch's  prediction,  and  shows  that  his 
prayer  to  the  Almighty  on  behalf  of  Samson,  must 
have  been  the  effect  of  inspiration,  by  which  he  saw 
the  trouble  in  which  Samson  would  be  ;  otherwise  it 
would  be  somewhat  difficult  to  reconcile  our  mind  to 
the  propriety  of  this  passionate  wish  for  salvation,  on 
behalf  of  Dan  especially,  and  not  for  any  of  the  rest 
of  his  brethren. 


GAD. 

Jacob  having  dismissed  Dan,  who  was  the  son  of 
Bilhah,  Rachel's  handmaid,  now  turns  to  the  two 
sons  of  Zilpah,  the  handmaid  of  Leah,  viz. :  Gad  and 
Asher,  and  he  leaves  Naphtali,  the  second  son  of 
BDhah,  until  he  has  concluded  with  Gad  and  Asher, 
although  in  point  of  order  Naphtali  should  have  fol- 
lowed his  brother  Dan.  To  some  probably  it  might 
appear  of  no  moment  who  is  named  first  or  last,  but 
Jacob  had  an  object  in  view  in  this,  as  weU  as  in  aU 
he  did  in  reference  to  his  children's  future  position  in 


DISCOURSE  xin.  225 

life.  In  this  instance,  he  was  desirous  of  leaving  his 
household  in  peace  after  his  departure  from  this 
world,  and  therefore  he  divided  his  attention  between 
the  sons  of  the  two  handmaids,  in  order  not  to  create 
any  jealousy  on  the  part  of  the  two  wives,  Leah  and 
Rachel. 

When  Gad  was  bom,  his  mother  being  overjoyed 
on  the  occasion,  exclaimed,  "  a  troop  cometh,"  and 
she  called  his  name  Crod,  which  signifies  in  Hebrew 
a  troop.  Jacob  addresses  Gad  in  the  following  terms : 
"  Gad,  a  troop  shall  overcome  him ;  but  he  shall  over- 
come at  the  last,"  implying  that  Gad  would  be  fre- 
quently infested  by  bands  of  robbers  and  plunderers ; 
but  that  he  would  ultimately  prove  the  conqueror. 

Jacob's  prediction  was  realized.  The  tribe  of  Gad 
inherited  a  frontier  country  beyond  the  Jordan,  and 
was  much  exposed  to  the  incursions  of  the  neighbor- 
ing people,  particularly  the  Ammonites ;  but  these 
were  at  length  completely  subdued  in  the  days  of  the 
Judges,  by  Jeptha  the  Gileadite,  as  stated.  Judges 
11 :  32,  83 : 

"  So  Jephtha  passed  over  unto  the  children  of 
Ammon,  to  fight  against  them  ;  and  the  Lord  deliv- 
ered them  into  his  hands. 

And  he  smote  them  from  Aroer,  even  till  thou 
come  to  Minnith,  even  twenty  cities,  and  unto  the 
plain  of  the  vineyards,  with  a  very  great  slaughter. 
Thus  the  children  of  Ammon  were  subdued  before 
the  children  of  Israel." 

History  informs  us  that  the  prediction  of  Jacob 
11 


226  APPENDIX. 

concerning  this  tribe,  as  in  all  the  rest,  was  fully 
verified.  The  plundering  Arabs  were  constantly 
annoying  them — and  it  was  only  by  the  bravery  and 
constant  watchfulness  on  the  part  of  the  Gadites  that 
not  only  were  the  Arabs  prevented  from  committing 
any  serious  depredations,  but  were  often  severely 
punished  by  the  Gadites. 

The  prophecy  concerning  Gad  had,  no  doubt,  par- 
ticular reference  to  the  continued  conflicts  his  de- 
scendants had  with  the  JSagarites,  viz.  :  Nephish, 
Jetur,  and  Nodah,  whom  they  at  length  conquered, 
taking  from  them,  in  one  battle,  fifty  thousand  camels, 
two  himdred  and  fifty  thousand  sheep,  and  one  hun- 
dred thousand  men,  prisoners.  1  Chronicles  5  :  19, 
20,  21. 

We  are  supported  in  our  version  of  the  text  and 
its  appKcation  by  Moses,  who,  when  giving  his  last 
blessing  to  Israel,  declares,  in  reference  to  the  tribe 
of  Gad :  "  Blessed  be  he  that  enlargeth  Gad ;  he 
dweUeth  as  a  lion,  and  teareth  the  arm  with  the 
crown  of  the  head."  Deut.  33  :  20.  Signifying  in 
other  words,  "  Blessed  be  Gad,  who  hath  allotted  to 
him  such  a  large  inheritance ;  he  dwelleth  as  a  lion," 
meaning,  he  lives  fearlessly  and  secure  though  sur- 
rounded by  numerous  enemies ;  "  and  he  teareth  the 
arm  with  the  crown  of  the  head,"  implying,  as 
Onkelos  renders  it,  "  killing  Princes  with  their 
Kings ;"  for  Princes  are  considered  as  the  arms  of 
the  State,  and  the  King  the  head  thereof. 

We  find  also  that  Gad  was  among  the  first  who 


DISCOURSE  xin.  227 

selected  his  lot  in  the  conquered  land.  We  read  in 
the  book,  of  Numbers,  that  this  tribe  desired  to  be 
settled  on  the  farther  side  of  the  Jordan,  in  the 
country  of  Sihon,  with  Reuben,  and  part  of  the  tribe 
of  Manasseh,  Gad's  portion  was  situated  between 
Reuben  south,  and  Manasseh  north,  with  the  moun- 
tains of  Gilead  east,  and  Jordan  west. 

Gad  answered  very  minutely  to  what  was  foretold 
of  him,  both  in  number  and  courage.  On  the  de- 
parture of  the  Israelites  from  Egypt,  the  tribe  of 
Gad  numbered  forty-five  thousand  six  hundred  and 
fifVjr.  This  tribe  was  foremost  in  the  battle  against 
the  Canaanites,  it  being  the  most  powerful — agree- 
ably to  the  covenant  made  with  Moses,  that  when  the 
land  should  be  taken,  they  were  to  inherit  their  por- 
tion on  the  other  side  of  the  Jordan — and  hence  it 
was  that  Moses  declared  in  advance  :  "  And  he  came 
with  the  heads  of  the  people,  he  executed  the  justice 
of  the  Lord,  and  his  judgments  with  Israel."  Deut. 
33:  21. 


ASHER. 

Jacob  now  turns  his  attention  to  Asher,  the  second 
son  of  Zilpah,  the  handmaid  of  Leah,  and  thus 
addresses  him : 

"  Out  of  Asher  his  bread  shall  be  fat,  and  he 
shall  yield  royal  dainties,"  which  imphes,  Asher's 


228  APPENDIX. 

portion  shall  make  him  happy  ;  it  shall  abound  with 
excellent  corn  and  oil ;  the  bread  and  dainty  meats 
that  shall  be  made  of  them  shall  be  fit  for  a  king's 
table.  The  blessing  given  to  Asher  may  be  rendered 
in  a  two-fold  sense,  hence  our  paraphrase,  which 
embodies  both — and  which  is  supported  by  facts  in 
history,  viz.  :  That  his  country  should  be  the  most 
fertile,  and  produce  the  best  com  in  Palestine,  and 
that  it  should  abound  with  the  finest  and  most  deli- 
cious oils,  used  to  flavor  the  most  deHcate  kinds  of 
royal  dainties.  On  this  account  we  have  selected 
such  terms  as  would  express  the  two  excellencies  of 
the  beautiful  soil  in  the  portion  allotted  to  the  tribe 
of  Asher.  That  we  opine  correctly,  may  be  seen  by 
the  last  blessing  of  Moses,  who,  when  speaking  of 
Asher,  says  :  "  And  let  him  dip  his  foot  in  oil,"  sig- 
nifying. He  shall  be  situated  in  a  rich  soil,  where  oil 
shall  be  in  such  plenty  that  he  may  not  only  wash  his 
face,  but  even  his  feet  in  it. 

This  prophetic  blessing  was  remarkably  fulfilled  ; 
for  Asher's  portion  of  land  yielded  the  finest  and 
purest  oil  throughout  the  whole  of  Canaan.  The 
tribe  of  Asher  was  promised  a  fruitful  tract  of  land, 
abounding,  not  only,  with  all  the  provisions  necessary 
to  sustain  life,  but  even  with  a  supply  of  the  choicest 
fruits  fit  for  the  festive  board  of  kings  and  princes. 
Such  a  tract  of  land  was  accordingly  allotted  to  the 
tribe  of  Asher,  at  the  distribution  of  the  promised 
land  among  the  twelve  tribes.  The  inheritance  of 
the  tribe  of  Asher  was  along  the  sea  coast,  stretch- 


DISCOURSE  xin. 


229 


ing  from  Sidon  on  the  north,  to  Mount  Carmel  on  the 
south.  But  the  northern  portion,  viz. :  from  Tyre 
northward,  this  tribe  never  possessed,  because  the 
Phoenicians,  who  inhabited  that  portion  of  the  coun- 
try, were  not  expelled.  These  Phoenicians  are  sup- 
posed by  some  not  to  have  been  pure  Canaanites,  but 
a  mixture  of  them,  with  a  Cuthite  colony  from  Egyp*- 
Asher's  situation  was  the  most  northerly  of  the  tribes, 
having  that  of  Naphtah  on  the  west,  and  Zebulun 
on  the  south. 

That  the  portion  allotted  to  the  tribe  of  Asher  was 
a  beautiful  tract  of  land,  especially  Mount  Carmel, 
may  be  inferred  from  the  Prophet   Isaiahj  in  the 
twenty-fifth  chapter  of  his  book,  where  he  says  :  "  It 
shall  blossom  abundantly,  and  rejoice  even  with  joy 
and  singing ;  the  glory  of  Lebanon  shall  be  given 
unto   it;    the  excellency  of  Carmel  and  Sharon." 
Carmel  was  a  most  deUghtfully  woody  mountain, 
famous  for  its  excellent  cedars  ;  and  Sharon,  a  most 
beautiful  field  for  good  pasture.     So  that,  all  these 
facts  combmed,  express  the  great  and  superior  excel- 
lency of  Asher's  portion,  and  thus  plainly  assure  us 
of  the  truth  of  the   prophetic  spirit  in  which  the 
Patriarch  dispensed  his  blessings  to  all  his  children, 
for,  without  admitting  this  fact,  it  would  be  impossi- 
ble for  us  to  account  for  the  fulfilment,  in  so  minute 
a  degree,  of  all  the  Patriarch's  blessings. 


230  APPENDIX. 


NAPHT ALL 

Naphtali,  the  second  son  of  Bilhah,  Rachel's  hand- 
maid, comes  next  in  order  to  receive  his  dying  father's 
blessing.  Jacob,  in  a  few  words  declares,  "  Naph- 
tah  is  a  hind  let  loose ;  he  giveth  goodly  words." 

In  order  to  make  this  blessing  somewhat  more 
intelligible,  we  submit  the  following  paraphrase : 

"  Naphtah,  hke  a  hind  newly  escaped,  or  let  loose, 
shall  excel  his  brethren  in  swiftness,  and  be  distin- 
tinguished  for  the  sweetness  of  his  eloquence." 

The  blessing  of  Jacob  to  Naphtali  had,  no  doubt, 
reference  to  two  particular  qualifications  in  his  char- 
acter. The  one,  swiftness,  like  the  hind,  which  is 
noted  for  his  speed,  the  other,  eloquence,  in  bringing 
pleasant  tidings. 

According  to  the  opinions  of  some  of  the  Chaldee 
paraphrasts,  Jacob  had  reference  in  his  blessing  to 
the  part  taken  by  Naphtali,  when  Joseph's  brethren 
were  dispatched  to  inform  their  father  that  he  was 
still  alive,  and  that  he*  held  the  high  position  of  Gov- 
ernor in  Egypt.  On  that  occasion,  it  is  said,  that 
Naphtali  was  foremost  in  the  rank,  and  was  the  first 
who  arrived  home  to  convey  the  pleasing  intelligence. 
Naphtali  performed  this  duty  in  so  eloquent  and 
beautiful  a  style,  that  it  at  once  made  the  desired 
impression,  and  removed  all  doubt  from  the  mind  of 
Jacob  as  to  the  truth  of  the  report.  Another  ver-  ^ 
sion  of  the  text  runs  thus :  That  Jacob  compared 
NaphtaH  to  a  well  spread  oak,  which  shoots  forth 


DISCOURSE  xni.  231 

beautiful  foliage.  And  in  this  sense  it  was  ftdfiUed, 
by  the  extraordinary  fruitfulness  of  his  tribe.  Naph- 
tali  brought  with  him  four  sons,  when  he  went  down 
to  Egypt.  In  the  course  of  two  hundred  years,  this 
tribe  consisted  of  no  less  than  fifty- three  thousand 
men  fit  to  bear  arms.  This  simile  may  also  be 
apphed  to  the  fruitfulness  of  the  territory  of  that 
tribe,  which  was  located  in  the  upper  Galilee,  a  coun- 
try celebrated  for  its  pleasant  and  prolific  soU.  This 
idea  agrees  with  the  benediction  of  Moses  in  favor 
of  this  tribe,  when  he  says  : 

"  0  Naphtali,  satisfied  with  favor  and  full  with  the 
blessing  of  the  Lord,  possess  thou  the  West  and  the 
South."     Deut.  33  :  23. 

Some  commentators  render  instead  of  the  "  West," 
the  "  Sea,"  as  the  Hebrew  word  will  admit  of  either 
translation.  The  Sea  referred  to  by  them,  was  that 
of  Gennesareth,  which  was  on  the  south  side  of  the 
inheritance  of  this  tribe.  It  extended  mto  the  upper 
and  lower  Galilee,  having  Jordan  on  the  east,  the 
tribes  of  Asher  and  Zebulun  on  the  west,  Lebanon 
on  the  north,  and  the  tribe  of  Issachar  on  the  south. 
In  this  manner  we  see,  that  in  whatever  way  we  ren- 
der the  text,  all  subsequent  events  in  the  history  of 
this  tribe  show  the  prophetic  spirit  in  which  both 
Jacob  and  Moses  spake.  In  the  one  sense,  it  has 
reference  to  Barak,  who  proved  victorious  in  the 
great  battle  fought  between  him  and  Sisera,  the 
General  of  Jabin,  kmg  of  the  Canaanites  ;  and  in 
the  second,  to  the  sweet  words  which  Deborah  and 


232  APPENDIX. 

he  sang  m  the  noble  Canticle  which  was  composed 
on  that  memorable  occasion.  In  this  song  Deborah 
gratefully  declares : 

"  Zebulun  and  Naphtali  were  a  people  that  jeop- 
arded their  lives  unto  th^e  death  in  the  high  places  of 
the  field."    Judges  4  :  18. 

Out  of  these  two  tribes,  Barak,  by  command  of 
God,  drew  ten  thousand  men,  who  charged  the  enemy 
from  Mount  Tabor,  on  which  occasion,  as  stated  by 
title  Prophetess,  they  fought  bravely,  and  gallantly 
exposed  themselves  to  the  most  imminent  danger  on 
the  field  of  battle.  Not  less  brave  were  they  when 
called  upon  in  the  days  of  Gideon,  to  assist  him  in 
his  pursuit  after  the  Midianite& :  "^  And  the  men  of 
Israel  gathered  themselves  together  out  of  Naphtali 
and  out  of  Asher,  and  out  of  all  Manasseh,  and  pur- 
sued after  the  Midianites,"     Judges  7  :  2S. 

It  is  geneiiailly  supposed  that  this  flight  of  the 
Midianites  was  caused  by  a  stratgem,  bi-ought  about 
by  the  alertness  of  the  messengers  dispatch-ed  to 
decoy  the  enemy,  by  which  the  Israelites  were  ena- 
bled to  pour  down  upon  them  unexpectedly  and 
intercept  them  in  their  flight.  The  Book  of  Chroni- 
cles, also,  informs  us  that  this  tribe  distinguished 
itself  at  the  coronation  of  King  David.  On  that 
occasion  appeared  one  thousand  Captains  and  thirty- 
seven  thousand  troops,  bringing  with  them  large 
quantities  of  provisions,  in  honor  of  that  joyous 
event. 

It  18  thus  clearly  shown,  that  in  whatever  sense  we 


DISCOUKSE   XIII.  233 

render  the  text,  the  spirit  of  prophecy  breaks  through 
every  line  of  the  Patriarch's  blessing  to  his  sons — 
supported,  as  it  is,  by  the  historical  facts  recorded  in 
the  Bible. 


JOSEPH. 

Jacob,  having  blessed  the  sons  of  the  two  hand- 
maids, now  turns  with  apparent  joy  to  those  of  his 
beloved  Rachel.  Various  are  the  views  entertained 
by  commentatoi*s  in  reference  to  this  blessing — the 
Hebrew  admitting  of  different  constructions,  which 
may  be  justified  by  the  various  events  that  occurred 
to  Joseph  and  his  descendants.  We  shall  submit  the 
interpretations  as  we  find  them,  leaving  to  the  reader 
the  choice  of  selection.  The  Enghsh  version  runs 
thus: 

"  Joseph  is  a  fruitful  bough,  even  a  fruitful  bough 
by  a  well ;  whose  branches  run  over  the  wall." 

According  to  this  translation,  sanctioned  by  some 
eminent  authorities  in  Israel,  we  may  venture  the  fol- 
loAving  illustration :  Joseph,  from  whom  descended 
two  tribes,  is  compared  to  a  fruitfiil  bough  growing 
in  a  well-watered  soil,  and  shooting  forth  two  luxuri- 
ous stems  or  branches.  When  Ave  look  at  the  great 
increase  of  these  two  sons  of  Joseph,  the  prediction 
of  Jacob  was  fully  accomplished.  Moses,  in  his  last 
blessmg,  when  referring  to  the  two  sons  of  Joseph, 
says: 


284  APPENDIX. 

"  And  they  are  the  ten  thousands  of  Ephraim, 
and  they  are  the  thousands  of  Manasseh."  Deut. 
83  :  17. 

Here  Moses  ascribes  to  Ephraim  ten  thousands, 
while  to  Manasseh  only  thousands,  implying  that 
Ephraim,  though  the  younger  of  the  two,  would  be 
the  more  numerous,  as  originally  predicted  by  the 
Patriarch  Jacob.  A  further  proof  of  the  fulfilment 
of  this  prophecy  is  found  in  the  allotment  made  by 
Joshua  at  the  division  of  the  promised  land  among  the 
several  tribes  of  Israel.  Some  writers  have  observed 
that  "  Joseph  "  signifies  increase,  "  Paroth,^''  beauti- 
ful, and  "  JBonous/^  daughters.  Hence,  from  these 
words  they  make  the  following  paraphrase  : 

That  Joseph  shall  increase  more  and  more,  as  his 
name  indicates  ;  his  beauty  shall  attract  the  eyes  of 
the  fair  sex,  for  the  damsels  ran  upon  the  walls  to 
see  him. 

That  Joseph  was  a  handsome  youth,  we  are  assured 
by  the  manner  in  which  the  sacred  historian  intro- 
duces him  to  our  notice,  not  only  beautiful  in  appear- 
ance, but  mild  and  gentle  in  disposition,  which 
attracted  the  notice  of  all  those  who  formed  his 
acquaintance.  These  qualifications  of  Joseph  ren- 
dered him  an  object  of  envy  and  jealousy — but  too 
often  the  lot  of  the  good  and  the  virtuous.  The 
Patriarch  thus  declares : 

"  The  archers  have  sorely  grieved  him,  and  shot 
at  him,  and  hated  him.  But  his  bow  abode  in 
strength,  and   the   arms  of  his   hands   were  made 


DISCOURSE  xm.  235 

strong  by  the  hands  of  the  mighty  God  of  Jacob  ; 
from  thence  is  the  Shepherd,  the  house  of  Israel," 
signifying  men  armed  with  poisoned  darts  of  rancor 
and  envy,  alluding  to  Joseph's  brethren,  who  perse- 
cuted him,  and  caused  him  so  much  trouble  and 
anxiety.  Laboring  under  the  pressure  of  such  evils, 
his  ruin  would  have  been  unavoidable,  had  not  the 
Almighty,  in  whom  he  trusted,  proved  his  strong 
shield  and  defence,  bursting  his  bands  asunder  and 
releasing  him  from  a  prison  in  which  he  was  so 
unjustly  placed  by  his  master  —  and  subsequently 
making  him  a  father  and  protector  to  the  house  of 
Israel. 

We  would  further  remark,  in  illustration  of  our 
subject,  that  as  Joseph's  enemies  are  considered  as 
archers,  so  in  pursuance  of  the  same  metaphor,  he 
is  considered  as  armed  also  with  a  bow  to  defend 
himself.  And  this  bow  of  his  "  abode  in  strength," 
or  proved  firm,  viz.  :  he  withstood  all  their  malicious 
efforts  by  his  faith  in  God,  with  unbroken  fortitude 
and  resolution,  like  the  tough  bow,  which,  though 
long  employed  in  the  battle,  neither  breaks  nor  be- 
comes more  flexible.  "  And  the  arms  of  his  hands 
were  made  strong  by  the  hands  of  the  mighty  God 
of  Jacob,"  implying  that  his  pious  trust  in  Divine 
Providence  was  rewarded  by  the  protection  of  heaven, 
which  is  understood  by  the  words,  "  the  mighty  God 
of  Jacob,"  since  Jacob  himself  had  so  often  experi- 
enced his  goodness  and  mercy.  "  From  thence  is 
the  Shepherd,  the  stone  of  Israel,"  signifying  that 


236'  APPENDIX. 

by  the  ordination  of  the  Ruler  of  all  things,  Joseph, 
who  was  at  one  time  the  shepherd  youth,  then  a 
prisoner  in  a  strange  land,  was  released  and  raised 
to  the  high  office  of  Governor  in  that  very  land, 
becoming  the  sole  support  of  his  aged  father,  and  of 
the  whole  of  his  family.  He  is  thus  beautifully 
depicted  as  the  foundation  and  upholder  of  Israel. 

Jacob  having  alluded  to  Joseph's  past  troubles  and 
present  greatness,  now  foretells  his  future  prosperity 
and  achievements  at  the  taking  of  the  promised 
land,  as  recorded  in  the  book  of  Joshua,  chapter 
17:  17,  18: 

"And  Joshua  spake  unto  the  house  of  Joseph, 
even  to  Ephraim,  and  to  Manasseh,  saying,  Thou  art 
a  great  people,  and  hast  great  power ;  thou  shalt  not 
have  one  lot  only. 

But  the  mountain  shall  be  thine,  for  it  is  a  wood  ; 
thou  shalt  cut  it  down  ;  and  the  outgoings  of  it  shall 
be  thine,  for  thou  shalt  drive  out  the  Canaanites, 
though  they  have  iron  chariots,  and  though  they  be 
strong." 

The  Patriarch  continues  to  predict  how  aU  this 
shall  come  to  pass,  saying,  "  Even  by  the  God  of  thy 
father,  who  shall  keep  thee ;  and  by  the  Almighty, 
who  shall  bless  thee  with  blessings  of  heaven  above, 
blessings  of  the  deep  that  lieth  under,  blessings  of 
the  breasts,  and  of  the  womb."  This  appears  to  be 
a  further  amplification  of  the  following  blessing,  viz. : 
That  Joseph's  posterity  should  be  situated  in  a  fer- 
tile soil,  irrigated  by  seasonable  rain  and  dew  from 


DISCOURSE  xin.  237 

above,  and  with  the  blessings  of  the  deep,  viz. : 
springs  and  rivers,  as  also  with  a  numerous  thriving 
progeny,  as  well  as  plenty  of  flocks  and  herds  of 
cattle. 

"  The  blessings  of  my  father  have  prevailed  above 
the  blessings  of  my  progenitors,  unto  the  utmost 
bounds  of  the  everlasting  hills  ;  they  shall  be  on  the 
head  of  Joseph,  and  on  the  crown  of  the  head  of 
him  that  was  separate  from  his  brethren."  Thus 
prayed  the  Patriarch,  "  May  all  the  blessings  prom- 
ised me,  and  to  my  forefathers,  be  doubled  upon 
the  crowned  head  ;  may  they  rise  above  the  summit 
of  the  everlasting  mountains,  and  prove  to  him  more 
fruitftil  and  desirable  than  they."  That  perpetuity 
is  expressed  in  the  Bible  by  the  durableness  of  the 
mountains,  appears  from  several  passages.  The  He- 
brew word  which  we  translate  hounds,  may  also  be 
rendered  desire.  Hence,  some  authors  are  of  opin- 
ion that  this  portion  of  Jacob's  blessing  has  a  two- 
fold meaning,  the  durableness  of  the  mountains,  as, 
also,  their  desirable  productions.  In  this  sense  it 
might  be  rendered,  "  Unto  all  that  is  most  desirable 
in  the  ancient  hills,"  alluding  to  the  noble  hills  of 
Bashan  and  Mount  Ephraim,  which  fell  to  the  lot  of 
Joseph's  posterity,  and  which  were  exceedingly  fruit- 
ful in  grapes  and  olives,  and  other  excellent  fruits. 
This  expUcation  hai-monizes  with  the  prophetic  bless- 
ings of  Moses  to  this  tribe. 

"  And  for  the  chief  things  of  the  ancient  moun- 
tains, and  for  the  precious  things  of  the  lasting  hills." 
Deut.  33 :  15. 


238  APPENDIX. 

In  conclusion,  we  have  to  observe,  that  the  more 
we  peruse  the  prophecies  and  compare  them  with  the 
subsequent  historical  accounts,  the  more  we  shall 
behold  the  spirit  of  God  pervading  them,  and  we  are 
thus  led  to  admire  the  piety  and  virtue  of  the  ven- 
erable patriarch  who  predicted  them. 


BENJAMIN. 

Benjamin,  who  was  the  last  of  Jacob's  sons,  and 
the  great  favorite  of  his  father,  no  doubt  expected 
from  him  a  blessing  much  greater  and  more  amplified 
than  that  which  we  find  recorded.  Benjamin's  bless- 
ing, however,  was  expressed  in  a  few  words.  "Whether 
it  was  that  Jacob  foresaw  no  extraordinary  merit  in 
this  tribe,  or  that  it  would  be  blended  with  that  of 
Judah,  and  thus  share  in  all  its  blessings,  he  con- 
tented himself  with  describing  him  only  by  his  fierce 
and  warlike  disposition,  and  that  wolf-like,  he  would 
shed  the  blood  of  his  enemies  in  the  early  dawn  of  day, 
and  at  the  setting  of  the  sun  divide  the  spoil  thus 
obtained.  In  this  spirit  the  Patriarch  thus  addresses 
his  favorite  child : 

"  Benjamin  shall  ravin  as  a  wolf ;  in  the  morn- 
ing he  shall  devour  the  prey,  and  at  night  he  shall 
divide  the  spoil." 

We  must  remark  here,  that,  though  Benjamin  was 
the  youngest  and  darhng  child  of  Jacob,  yet  he  gives 


DiscouiiSE  xni.  239 

him  no  peculiar  blessing,  but  merely  describes  him 
as  he  really  proved  to  be,  of  a  fierce  and  warlike 
temperament.  A  plain  proof  that  the  Patriarch  was 
actuated  by  a  much  higher  spirit  than  his  own.  He 
exercises  no  parental  partiality.  He  speaks  through- 
out just  as  it  was  given  to  him,  and  no  more.  The 
history  of  this  tribe  will  show  that  it  answered  exactly 
to  the  character  given  to  it  by  Jacob.  This  tribe 
alone,  though  much  inferior  in  numbers,  maintained 
a  war  with  the  other  tribes  in  Israel,  in  which  it 
proved  the  conqueror,  especially  in  two  battles,  as 
recorded  in  the  book  of  Judges,  chapter  20  :  21-25. 

In  another  place  we  read  of  the  exploits  of  one 
Ehud,  a  Benjamite.  He  was  a  very  extraordinary 
man.  He  was  left-handed,  yet  with  great  dexterity 
he  concealed  a  dagger  under  his  garment  with  which 
he  despatched  Eglon,  king  of  Moab,  who  sorely  op- 
pressed the  Israelites  during  eighteen  months.  A 
battle  was  then  fought  between  Moab  and  Israel,  in 
which  Moab  was  defeated  with  the  loss  of  about  ten 
thousand  men.  "  So  Moab  was  subdued  that  day 
under  the  hand  of  Israel,  and  the  land  had  rest  four 
score  years."     Judges  3  :  30. 

From  Benjamin  descended  Saul,  who  was  the  first 
king  in  Israel.  Saul  was  raised  to  the  throne  by 
command  of  God,  while  he  was  following  the  lowly 
occupation  of  searching  after  his  father's  lost  cattle. 
The  warUke  disposition  of  Saul,  as  proved  by  the 
many  battles  he  fought  with  the  Philistines  and  the 
Amalekites,  and  in  which  he  came  off  victorious — 


240  APPENDIX. 

shows  plainly  the  truth  of  the  prediction  of  the  Patri- 
arch to  the  progenitor  of  the  tribe  of  Benjamin. 

Another  important  feature  to  be  noticed  in  this 
tribe,  is,  that  it  should  continue  to  the  very  last  times 
of  the  Jewish  state  and  polity.  We  are  led  to  this 
inference  from  the  expression,  morning  and  night, 
which  cannot  be  understood  in  their  literal  sense,  but 
must  be  metaphorically  applied  to  the  morning  and 
night,  or  the  rise  and/aZ^  of  the  Jewish  dynasty,  for 
this  appears  to  be  the  subject  of  the  whole  prophecy. 
And  in  the  case  of  Benjamin,  a  longer  continuance 
was  promised  him  than  to  the  other  tribes — which 
was  actually  fulfilled. 

At  the  division  of  the  kingdom,  after  the  death  of 
Solomon,  the  tribe  of  Benjamin  joined  that  of  Judah, 
both  forming  one  people,  having  Judah  as  its  leader. 
In  this  way  these  two  tribes  survived  long  after  the 
other  tribes  ceased  to  exist  as  a  people.  So  we  read 
in  the  first  book  of  Kings,  chapter  12  :  21. 

"  And  when  Kehoboam  was  come  to  Jerusalem,  he 
assembled  all  the  house  of  Judah,  with  the  tribe  of 
Benjabain,  an  hundred  and  four-score  thousand  chosen 
men,  which  were  warriors  to  fight  against  the  house 
of  Israel,  to  bring  the  kingdom  again  to  Rehoboam, 
the  son  of  Solomon." 

This  battle,  however,  Avas  prevented  by  command 
of  God,  who  sent  Shemaiah  to  mform  Rehoboam  and 
the  tribes  of  Judah  and  Benjamin,  that  they  should 
not  fight  against  their  brethren,  but  return  peaceably 
to  their  respective  homes.    For,  said  the  Lord,  "  this 


DISCOURSE  xni.  241 

thing  is  from  me."  The  Ahnighty  no  doubt  sent 
this  prohibition  to  prevent  the  evil  consequences  re- 
sulting from  a  civil  war,  which  at  all  times  proves 
disastrous  to  the  interests  of  a  country.  The  Al- 
mighty further  made  it  known  that  this  rejection  of 
Rehoboam  by  the  Ten  Tribes  was  suitable  to  his 
divine  purpose,  although  incomprehensible  to  finite 
understanding.  The  people,  therefore,  dissuaded 
Rehoboam  from  engaging  in  warfare,  stating  as  a 
reason,  that  it  was  in  opposition  to  the  IHvine  com- 
mand, and  therefore  could  not  possibly  succeed. 
How  applicable,  in  the  present  day,  are  the  words  of 
an  eminent  scholar,  who,  when  speaking  on  the  sub- 
ject of  a  ci\Tl  war  and  its  dangerous  consequences, 
says :  "  Fight  not  against  God  ;  neither  do  anything 
to  bring  upon  thyself  new  storms  and  tempests,  but 
bear  those  that  are  necessai-y  and  cannot  be  avoided." 
We  have  already  remarked  how  the  last  words  of 
Moses,  when  he  blessed  the  several  tribes,  corrobor- 
ated those  of  the  Patriarch  Jacob  in  his  blessings  to 
his  sons.  In  this  instance,  our  theory  is  peculiarly 
happy  to  our  purpose.  Moses,  when  speaking  of 
Benjamin,  says : 

"  The  beloved  of  the  Lord  shall  dwell  in  safety  by 
him  all  the  day  long,  and  he  shall  dwell  between  his 
shoulders."     Deut.  33  :  12. 

The  application  is  as  follows :  Benjamin,  designated 
as  the  beloved  of  the  Lord,  shall  dwell  near  him,  viz. : 
La  the  Holy  City  of  Jerusalem,  which  stood  in  the 
lot  apportioned  to  this  tribe.     The  city  of  Jerusalem 


242  APPENDIX. 

was  built  on  the  boundary  which  divided  the  tribes 
of  Judah  and  Benjamin.  The  south  side  of  Jerusa- 
lem belonged  to  Judah,  and  the  north  side  where  the 
Temple  stood,  to  Benjamin.  Hence,  it  was  reckoned 
sometimes  to  the  one,  and  sometimes  to  the  other. 
"  And  the  Lord  shall  cover  him  aU  the  daylong,"  sig- 
nifying the  continuance  of  the  tribe  of  Benjamin, 
when  all  the  other  tribes,  excepting  Judah,  should 
no  longer  exist  as  a  nation.  Jacob  foretells  that 
Benjamin  should  continue  to  the  very  last  period  of 
the  Jewish  state  ;  so  Moses  by  his  projjhecy  confirms 
that  of  Jacob.  "  Benjamin,"  says  Jacob,  "  shall 
ravin  as  a  wolf ;  in  the  morning  he  shall  devour  the 
prey,  and  at  night  shall  divide  the  spoil."  So  Moses 
declares,  "  Benjamin  shall  dwell  in  safety,  the  Lord 
shall  cover  him  all  the  day  long,  he  shall  dwell  be- 
tween his  shoulders."  The  expression  "  all  the  day 
long,"  signifies  the  same  as  the  morning  and  night  in 
Jacob's  prophecy,  viz. :  the  rising  and  falling  of  the 
Jewish  Polity,  and  refers  to  the  promise  of  a  longer 
continuance  to  Benjamin  than  to  any  of  the  other 
tribes  as  before  noticed — and  this  was  certainly  ful- 
filled, since  the  tribe  of  Benjamin  shared  the  same 
fate  with  that  of  Judah.  They  went  together  into 
captivity,  and  returned  together.  From  which  cir- 
cumstance we  may  venture  the  opinion  that  the  pres- 
ent race  of  Israel  dispersed  among  the  civilized 
nations  of  the  world,  are  the  descendants  of  these 
two  tribes.  And  as  a  further  illustration  corroborat- 
ing our  views  on  the  subject,  history  comes  to  our 


DISCOURSE  xni.  243 

aid  in  reference  to  the  expressions  morning  and  night. 
Morning,  alluded  to  the  prosperous  state  of  Israel, 
when  Saul,  who  subdued  the  surrounding  nations 
which  made  war  upon  them  first,  became  their  king, 
as  recorded  in  the  first  book  of  Samuel,  chapter 
14 :  47 : 

"  So  Saul  took  the  kingdom  over  Israel,  and  fought 
against  all  his  enemies  on  every  side,  against  Moab, 
and  against  the  children  of  Ammon,  and  against 
Edom,  and  against  the  kings  of  Zobah,  and  against 
the  Philistines,  and  whithersoever  he  turned  himself 
he  vexed  them." 

Night  alluding  to  the  dark  period  in  the  page  of 
Israel's  history,  when  then*  kingdom  was  lost,  and 
the  people  carried  into  captivity.  Yet  in  the  days 
of  Mordecai  and  Esther,  who  were  of  the  tribe  of 
Benjamin,  a  bright  star  again  appeared  in  the  hori- 
zon, to  show  Israel  that  they  were  not  entirely  for- 
saken nor  neglected  by  the  God  of  their  forefathers ; 
for,  on  this  occasion,  the  very  words  of  the  Patriarch 
were  literally  fulfilled,  by  the  overthrow  of  the  mach- 
inations of  the  wicked  Haman,  through  the  instru- 
mentality of  the  pious  Mordecai  and  the  good  Queen 
Esther.  To  them  the  King  Ahasuerus  gave  the 
princely  mansion  of  his  previous  prime  minister  Ha- 
man, who  had  so  artfully  planned  the  destruction  of 
God's  own  people.  Thus  clearly  and  effectually  car- 
rying out  the  prediction  of  Jacob — "  and  at  night 
he  shall  divide  the  spoil,"  viz. :  reaping  the  reward  of 
the  good  deeds  of  the  pious  and  virtuous  Mordecai 
and  Esther. 


244  APPENDIX. 

"  All  these  are  the  twelve  tribes  of  Israel,  and 
this  is  it,  that  their  father  spake  unto  them,  and 
blessed  them  ;  every  one  according  to  his  blessing  he 
blessed  them."     Genesis  49  :  28. 

These  words  plainly  show,  that  what  Jacob  had 
said  to  his  sons]was  not  to  be  fulfilled  in  their  persons, 
but  in  their  posterity.  And  we  may  well  be  aston- 
ished to  find  Jacob  so  exactly  foretelling  the  charac- 
ters and  dispositions  of  his  sons'  posterity — and  what 
should  befall  them  to  the  latest  times,  and  even  the 
very  nature  and  location  of  the  places  of  their  abode, 
though  the  same  was  not  determined  upon  until  two 
hundred  years  from  that  time — and  that,  too,  by  so 
seemingly  uncertain  a  manner  as  that  of  casting  lots, 
as  recorded  in  the  book  of  Joshua,  chapter  18  :  10  : 

"  And  Joshua  cast  lots  for  them  in  Shiloh,  before 
the  Lord ;  and  there  Joshua  divided  the  land  unto 
the  children  of  Israel  according  to  their  divisions," 
signifying,  according  to  the  divisions  made  by  the 
surveyors  whom  Joshua  sent  to  describe  the  land. 
Taking  all  these  things  into  consideration,  we  must 
be  satisfied  that  nothing  but  the  divine  spirit,  the 
Disposer  of  all  events,  could  have  enabled  Jacob  so 
exactly  to  foretell  all  these  things.  It  is  worthy  of 
notice,  here,  that  Jacob  is  said,  in  this  verse,  to  have 
blessed  all  the  tribes ;  but  there  seems  to  be  no  ben- 
ediction bestowed  on  the  first  three  tribes,  unless  the 
giving  them  the  portion  in  the  land  of  Canaan  is  con- 
sidered the  blessing  alluded  to. '  In  that  case,  how- 
ever, they  shared  alike  with  the  rest  of  their  brethren, 


DISCOURSE  xni.  246 

although  not  to  such  an  extent.  The  fact  is,  that 
Jacob's  last  address  to  his  children  is  not  to  be 
understood  as  a  chapter  of  blessings,  in  the  ordinary 
sense  of  a  dying  parent's  blessing  to  his  children — 
but  as  the  foretelling  of  events  by  the  spirit  of  proph- 
ecy, accompanied  by  prayers  and  soUcitations  to 
heaven  for  the  future  welfare  of  his  posterity.  This 
being  done,  Jacob  then  extended  his  blessing  to  each 
and  every  one  of  his  children,  as  stated  in  the  text, 
which,  if  carefully  read,  will  at  once  clear  up  any 
seeming  dijfficulty  :  "And  this  is  it  that  their  father 
spake  unto  them,"  signifying  all  that  he  had  said  to 
them  in  allusion  to  their  character  and  disposition — 
and  his  comparing  them  as  he  did — Judah  to  a  lion, 
Benjamin  to  a  wolf,  Naphtali  to  a  hind,  and  so  forth, 
and  then  telling  them  what  position  their  posterity 
would  hold  in  the  world  "in  the  latter  days" — all 
this  is  comprehended  iu  that  portion  of  the  text. 
"  And  blessed  them,  every  one  according  to  his  bless- 
ing, he  blessed  them,"  signifying,  that  Jacob,  after 
having  concluded  his  prophetic  mission,  then  pro- 
ceeded to  give  his  last  blessing  to  each  and  every 
one  of  his  children,  without  any  distinction. 

Thus  have  we,  by  the  blessing  of  God,  gone 
througji  the  Prophetical  Blessings  of  the  Patriarch 
Jacob,  which  contain  matters  of  the  highest  impor- 
tance to  us  Israelites,  especially  in  reference  to  the 
promised  Messiah,  who  is  to  be  the  great  harbinger 
of  peace  and  perfect  happiness  to  all  mankind.  And 
however  remote  the  prospect  may  appear,  let  us, 


246  APPENDIX. 

like  the  Patriarchs  of  old,  remember  that  it  is  the 
Almighty  God  that  has  promised — and  as  the  many 
events  recorded  in  the  Sacred  Volume  were  literally 
fulfilled  in  accordance  with  the  promise  made  to  our 
forefathers,  we  may  therefore  be  assured  that  he  will 
as  certainly,  in  due  time,  fulfil  all  his  other  gracious 
promises,  and  dehver  us  from  all  the  evils  of  this 
world,  and  favor  us  with  an  eternal  inheritance  in 
the  heavens  above,  provided  we  have  faith  in  his  holy 
word,  and  by  patient  continuance  in  well-doing,  seek 
for  Glory,  and  Honor,  and  InunortaUty. 

Amen. 


■■■^ 


A     000  847  641     8 


